Yeremia 6:19
Konteks6:19 Hear this, you peoples of the earth: 1
‘Take note! 2 I am about to bring disaster on these people.
It will come as punishment for their scheming. 3
For they have paid no attention to what I have said, 4
and they have rejected my law.
Yeremia 23:18
Konteks23:18 Yet which of them has ever stood in the Lord’s inner circle 5
so they 6 could see and hear what he has to say? 7
Which of them have ever paid attention or listened to what he has said?
Yeremia 18:19
Konteks“Lord, pay attention to me.
Listen to what my enemies are saying. 9
Yeremia 39:12
Konteks39:12 “Find Jeremiah 10 and look out for him. 11 Do not do anything to harm him, 12 but do with him whatever he tells you.”
Yeremia 6:10
Konteks“Who would listen
if I spoke to them and warned them? 14
Their ears are so closed 15
that they cannot hear!
Indeed, 16 what the Lord says is offensive to them.
They do not like it at all. 17
Yeremia 8:6
Konteks8:6 I have listened to them very carefully, 18
but they do not speak honestly.
None of them regrets the evil he has done.
None of them says, “I have done wrong!” 19
All of them persist in their own wayward course 20
like a horse charging recklessly into battle.
Yeremia 40:4
Konteks40:4 But now, Jeremiah, today I will set you free 21 from the chains on your wrists. If you would like to come to Babylon with me, come along and I will take care of you. 22 But if you prefer not to come to Babylon with me, you are not required to do so. 23 You are free to go anywhere in the land you want to go. 24 Go wherever you choose.” 25
Yeremia 6:2
Konteks6:2 I will destroy 26 Daughter Zion, 27
who is as delicate and defenseless as a young maiden. 28
Yeremia 12:10
Konteks12:10 Many foreign rulers 29 will ruin the land where I planted my people. 30
They will trample all over my chosen land. 31
They will turn my beautiful land
into a desolate wasteland.
Yeremia 22:6
Konteks22:6 “‘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. 32
Yeremia 25:34
Konteks25:34 Wail and cry out in anguish, you rulers!
Roll in the dust, you who shepherd flocks of people! 33
The time for you to be slaughtered has come.
You will lie scattered and fallen like broken pieces of fine pottery. 34
Yeremia 48:17
Konteks48:17 Mourn for that nation, all you nations living around it,
all of you nations that know of its fame. 35
Mourn and say, ‘Alas, its powerful influence has been broken!
Its glory and power have been done away!’ 36
Yeremia 5:25
Konteks5:25 Your misdeeds have stopped these things from coming. 37
Your sins have deprived you of my bounty.’ 38
Yeremia 10:4
Konteks10:4 He decorates it with overlays of silver and gold.
He uses hammer and nails to fasten it 39 together
so that it will not fall over.
Yeremia 3:9
Konteks3:9 Because she took her prostitution so lightly, she defiled the land 40 through her adulterous worship of gods made of wood and stone. 41
Yeremia 13:18
Konteks“Tell the king and the queen mother,
‘Surrender your thrones, 43
for your glorious crowns
will be removed 44 from your heads. 45
Yeremia 3:19
Konteks‘Oh what a joy it would be for me to treat you like a son! 47
What a joy it would be for me to give 48 you a pleasant land,
the most beautiful piece of property there is in all the world!’ 49
I thought you would call me, ‘Father’ 50
and would never cease being loyal to me. 51
Yeremia 15:19
Konteks15:19 Because of this, the Lord said, 52
“You must repent of such words and thoughts!
If you do, I will restore you to the privilege of serving me. 53
If you say what is worthwhile instead of what is worthless,
I will again allow you to be my spokesman. 54
They must become as you have been.
You must not become like them. 55
Yeremia 20:5
Konteks20:5 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 56 and carry it off to Babylon.
Yeremia 5:28
Konteks5:28 That is how 57 they have grown fat and sleek. 58
There is no limit to the evil things they do. 59
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.
Yeremia 22:7-8
Konteks22:7 I will send men against it to destroy it 60
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?”
Yeremia 22:14
Konteks22:14 He says, “I will build myself a large palace
with spacious upper rooms.”
He cuts windows in its walls,
panels it 61 with cedar, and paints its rooms red. 62
Yeremia 22:23
Konteks22:23 You may feel as secure as a bird
nesting in the cedars of Lebanon.
But oh how you 63 will groan 64 when the pains of judgment come on you.
They will be like those of a woman giving birth to a baby. 65
Yeremia 24:5
Konteks24:5 “I, the Lord, the God of Israel, say: ‘The exiles whom I sent away from here to the land of Babylon 66 are like those good figs. I consider them to be good.
Yeremia 30:17
Konteks30:17 Yes, 67 I will restore you to health.
I will heal your wounds.
I, the Lord, affirm it! 68
For you have been called an outcast,
Zion, whom no one cares for.”
Yeremia 33:3
Konteks33:3 ‘Call on me in prayer and I will answer you. I will show you great and mysterious 69 things which you still do not know about.’
Yeremia 17:4
Konteks17:4 You will lose your hold on the land 70
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.” 71
Yeremia 17:8
Konteks17:8 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.
Yeremia 18:18
Konteks18:18 Then some people 72 said, “Come on! Let us consider how to deal with Jeremiah! 73 There will still be priests to instruct us, wise men to give us advice, and prophets to declare God’s word. 74 Come on! Let’s bring charges against him and get rid of him! 75 Then we will not need to pay attention to anything he says.”
Yeremia 22:15
Konteks22:15 Does it make you any more of a king
that you outstrip everyone else in 76 building with cedar?
Just think about your father.
He was content that he had food and drink. 77
He did what was just and right. 78
So things went well with him.
[6:19] 3 tn Heb “disaster on these people, the fruit of their schemes.”
[23:18] 5 tn Or “has been the
[23:18] sn The
[23:18] 6 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] 7 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
[18:19] 8 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] 9 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
[39:12] 10 tn Heb “Get [or fetch] him.” The referent is supplied for clarity.
[39:12] 11 tn Or “take care of him”; Heb “set your eyes on him.” For the meaning of this idiom see BDB 963 s.v. שִׂים 2.c and compare 24:6 where the phrase “for good” is added.
[39:12] 12 tn Heb “Don’t do anything evil [= harmful] to him.”
[6:10] 13 tn These words are not in the text but are supplied in the translation for clarity.
[6:10] 14 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] 15 tn Heb “are uncircumcised.”
[6:10] 17 tn Heb “They do not take pleasure in it.”
[8:6] 18 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] 19 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] 20 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.
[40:4] 21 tn The verb here is an example of the perfect of resolve where the speaker announces his intention to do something according to IBHS 488-89 §30.5.1d. The word “Jeremiah” is supplied in the translation to avoid the possible misunderstanding that the you is still plural.
[40:4] 22 tn Or “look out for you.” See 39:12 and the translator’s note there.
[40:4] 23 tn Or “Stay here”; Heb “Forbear.” The imperative is used in a permissive sense; “you may forbear.” See GKC 324 §110.b and compare usage in Gen 50:6.
[40:4] 24 tn Heb “See all the land [or the whole land] is before you.” For this idiom see BDB 817 s.v. פָּנֶה II.4.a(f) and compare the usage in Gen 20:15; 47:6.
[40:4] 25 tn Heb “Unto the good and the right in your eyes to go, go there.”
[6:2] 26 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] 27 sn Jerusalem is personified as a young maiden who is helpless in the hands of her enemies.
[6:2] 28 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.”
[12:10] 29 tn Heb “Many shepherds.” For the use of the term “shepherd” as a figure for rulers see the notes on 10:21.
[12:10] 30 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] 31 tn Heb “my portion.”
[22:6] 32 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.
[25:34] 33 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] 34 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.
[48:17] 35 tn For the use of the word “name” (שֵׁם, shem) to “fame” or “repute” see BDB 1028 s.v. שֵׁם 2.b and compare the usage in Ezek 16:14; 2 Chr 26:15.
[48:17] sn This refers to both the nearby nations and those who lived further away who had heard of Moab’s power and might only by repute.
[48:17] 36 tn Heb “How is the strong staff broken, the beautiful rod.” “How” introduces a lament which is here rendered by “Alas.” The staff and rod refer to the support that Moab gave to others not to the fact that she ruled over others which was never the case. According to BDB 739 s.v. עוֹז 1 the “strong staff” is figurative of political power.
[5:25] 37 tn Heb “have turned these things away.”
[5:25] 38 tn Heb “have withheld the good from you.”
[10:4] 39 tn The pronoun is plural in Hebrew, referring to the parts.
[3:9] 40 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] 41 tn Heb “because of the lightness of her prostitution, she defiled the land and committed adultery with stone and wood.”
[13:18] 42 tn The words “The
[13:18] 43 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] 44 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] 45 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.
[3:19] 46 tn Heb “I, myself, said.” See note on “I thought that she might come back to me” in 3:7.
[3:19] 47 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] 48 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] 49 tn Heb “the most beautiful heritage among the nations.”
[3:19] 51 tn Heb “turn back from [following] after me.”
[15:19] 52 tn Heb “So the
[15:19] 53 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] 54 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] 55 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.
[20:5] 56 tn Heb “Take them [the goods, etc.] as plunder and seize them.”
[5:28] 57 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] 58 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] 59 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.
[22:7] 60 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
[22:14] 61 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] 62 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).
[22:23] 63 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] 64 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] 65 sn This simile has already been used in Jer 4:31; 6:24 in conjunction with Zion/Jerusalem’s judgment.
[24:5] 66 tn Heb “the land of the Chaldeans.” See the study note on 21:4.
[30:17] 67 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] 68 tn Heb “Oracle of the
[33:3] 69 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
[17:4] 70 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] 71 tc A few Hebrew
[17:4] tn Heb “you have started a fire in my anger which will burn forever.”
[18:18] 72 tn Heb “They.” The referent is unidentified; “some people” has been used in the translation.
[18:18] 73 tn Heb “Let us make plans against Jeremiah.” See 18:18 where this has sinister overtones as it does here.
[18:18] 74 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] 75 tn Heb “Let us smite him with our tongues.” It is clear from the context that this involved plots to kill him.
[22:15] 76 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] 77 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] 78 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).
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