Yeremia 1:7
Konteks1:7 The Lord said to me, “Do not say, ‘I am too young.’ But go 1 to whomever I send you and say whatever I tell you.
Yeremia 2:13
Konteks2:13 “Do so because my people have committed a double wrong:
they have rejected me,
the fountain of life-giving water, 2
and they have dug cisterns for themselves,
cracked cisterns which cannot even hold water.”
Yeremia 3:22
Konteks3:22 Come back to me, you wayward people.
I want to cure your waywardness. 3
Say, 4 ‘Here we are. We come to you
because you are the Lord our God.
Yeremia 6:12
Konteks6:12 Their houses will be turned over to others
as will their fields and their wives.
For I will unleash my power 5
against those who live in this land,”
says the Lord.
Yeremia 11:22
Konteks11:22 So the Lord who rules over all 6 said, “I will surely 7 punish them! Their young men will be killed in battle. 8 Their sons and daughters will die of starvation.
Yeremia 19:8
Konteks19:8 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 9 because of all the disasters that have happened to it. 10
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 11 with cedar, and paints its rooms red. 12
Yeremia 22:26
Konteks22:26 I will force you and your mother who gave you birth into exile. You will be exiled to 13 a country where neither of you were born, and you will both die there.
Yeremia 25:13
Konteks25:13 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. 14
Yeremia 30:8
Konteks30:8 When the time for them to be rescued comes,” 15
says the Lord who rules over all, 16
“I will rescue you from foreign subjugation. 17
I will deliver you from captivity. 18
Foreigners will then no longer subjugate them.
Yeremia 31:4
Konteks31:4 I will rebuild you, my dear children Israel, 19
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. 20
Yeremia 50:32
Konteks50:32 You will stumble and fall, you proud city;
no one will help you get up.
I will set fire to your towns;
it will burn up everything that surrounds you.” 21
Yeremia 51:52
Konteks51:52 Yes, but the time will certainly come,” 22 says the Lord, 23
“when I will punish her idols.
Throughout her land the mortally wounded will groan.
[1:7] 1 tn Or “For you must go and say.” The Hebrew particle כִּי (ki) is likely adversative here after a negative statement (cf. BDB 474 s.v. כִּי 3.e). The
[2:13] 2 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
[3:22] 3 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] 4 tn Or “They say.” There is an obvious ellipsis of a verb of saying here since the preceding words are those of the
[6:12] 5 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).
[11:22] 6 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] 7 tn Heb “Behold I will.” For the function of this particle see the translator’s note on 1:6.
[11:22] 8 tn Heb “will die by the sword.” Here “sword” stands contextually for “battle” while “starvation” stands for death by starvation during siege.
[19:8] 9 sn See 18:16 and the study note there.
[19:8] 10 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.
[22:14] 11 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] 12 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).
[22:26] 13 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
[25:13] 14 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
[30:8] 15 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] 16 tn Heb “Oracle of Yahweh of armies.” See the study note on 2:19 for explanation of the title for God.
[30:8] 17 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] 18 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.
[31:4] 19 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] 20 sn Contrast Jer 7:34 and 25:10.
[50:32] 21 tn Heb “And the proud one will fall and there will be no one to help him up. I will start a fire in his towns and it will consume all that surround him.” The personification continues but now the stance is indirect (third person) rather than direct (second person). It is easier for the modern reader who is not accustomed to such sudden shifts if the second person is maintained. The personification of the city (or nation) as masculine is a little unusual; normally cities and nations are personified as feminine, as daughters or mothers.
[51:52] 22 tn Heb “that being so, look, days are approaching.” Here לָכֵן (lakhen) introduces the Lord’s response to the people’s lament (v. 51). It has the force of “yes, but” or “that may be true.” See Judg 11:8 and BDB 486-87 s.v. כֵּן 3.d.