Yeremia 10:16
Konteks10:16 The Lord, who is the inheritance 1 of Jacob’s descendants, 2 is not like them.
He is the one who created everything.
And the people of Israel are those he claims as his own. 3
He is known as the Lord who rules over all.” 4
Yeremia 10:18
Konteks10:18 For the Lord says, “I will now throw out
those who live in this land.
I will bring so much trouble on them
that they will actually feel it.” 5
Yeremia 11:16
Konteks11:16 I, the Lord, once called 6 you a thriving olive tree,
one that produced beautiful fruit.
But I will set you 7 on fire,
fire that will blaze with a mighty roar. 8
Then all your branches will be good for nothing. 9
Yeremia 13:16
Konteks13:16 Show the Lord your God the respect that is due him. 10
Do it before he brings the darkness of disaster. 11
Do it before you stumble 12 into distress
like a traveler on the mountains at twilight. 13
Do it before he turns the light of deliverance you hope for
into the darkness and gloom of exile. 14
Yeremia 23:18
Konteks23:18 Yet which of them has ever stood in the Lord’s inner circle 15
so they 16 could see and hear what he has to say? 17
Which of them have ever paid attention or listened to what he has said?
Yeremia 26:8
Konteks26:8 Jeremiah had just barely finished saying all the Lord had commanded him to say to all the people. All at once some 18 of the priests, the prophets, and the people grabbed him and shouted, “You deserve to die! 19
Yeremia 28:16
Konteks28:16 So the Lord says, ‘I will most assuredly remove 20 you from the face of the earth. You will die this very year because you have counseled rebellion against the Lord.’” 21
Yeremia 31:10
Konteks31:10 Hear what the Lord has to say, O nations.
Proclaim it in the faraway lands along the sea.
Say, “The one who scattered Israel will regather them.
He will watch over his people like a shepherd watches over his flock.”
Yeremia 36:4
Konteks36:4 So Jeremiah summoned Baruch son of Neriah. Then Jeremiah dictated to Baruch everything the Lord had told him to say and Baruch wrote it all down in a scroll. 22
Yeremia 51:15
Konteks51:15 He is the one who 23 by his power made the earth.
He is the one who by his wisdom fixed the world in place,
by his understanding he spread out the heavens.
Yeremia 51:19
Konteks51:19 The Lord, who is the portion of the descendants of Jacob, is not like them.
For he is the one who created everything,
including the people of Israel whom he claims as his own. 24
He is known as the Lord who rules over all. 25
Yeremia 52:3
Konteks52:3 What follows is a record of what happened to Jerusalem and Judah because of the Lord’s anger when he drove them out of his sight. 26 Zedekiah rebelled against the king of Babylon.
[10:16] 1 tn The words “The
[10:16] sn The phrase the portion of Jacob’s descendants, which is applied to God here, has its background in the division of the land where each tribe received a portion of the land of Palestine except the tribe of Levi whose “portion” was the
[10:16] 2 tn Heb “The Portion of Jacob.” “Descendants” is implied, and is supplied in the translation for clarity.
[10:16] 3 tn Heb “And Israel is the tribe of his possession.”
[10:16] 4 tn Heb “Yahweh of armies is his name.”
[10:16] sn For this rendering of the name for God and its significance see 2:19 and the study note there.
[10:18] 5 tn The meaning of this last line is somewhat uncertain: Heb “I will cause them distress in order that [or with the result that] they will find.” The absence of an object for the verb “find” has led to conjecture that the text is wrong. Some commentators follow the lead of the Greek and Latin versions which read the verb as a passive: “they will be found,” i.e., be caught and captured. Others follow a suggestion by G. R. Driver (“Linguistic and Textual Problems: Jeremiah,” JQR 28 [1937-38]: 107) that the verb be read not as “they will find” (יִמְצָאוּ [yimtsa’u] from מָצָא [matsa’]) but “they will be squeezed/ drained” (יִמְצוּ [yimtsu] from מָצָה [matsah]). The translation adopted assumes that this is an example of the ellipsis of the object supplied from the context (cf. E. W. Bullinger, Figures of Speech, 8-12). For a similar nuance for the verb “find” = “feel/experience” see BDB 592 s.v. מָצָא Qal.1.f and compare the usage in Ps 116:3.
[11:16] 6 tn Heb “The
[11:16] 7 tn The verb form used here is another example of a verb expressing that the action is as good as done (the Hebrew prophetic perfect).
[11:16] 8 tn Heb “At the sound of a mighty roar he will set fire to it.” For the shift from third person “he” to the first person “I” see the preceding note. The Hebrew use of the pronouns in vv. 16-17 for the olive tree and the people that it represents is likely to cause confusion if retained. In v. 16 the people are “you” and the olive tree is “it.” The people are again “you” in v. 17 but part of the metaphor is carried over, i.e., “he ‘planted’ you.” It creates less confusion in the flow of the passage if the metaphorical identification is carried out throughout by addressing the people/plant as “you.”
[11:16] 9 tn The verb here has most commonly been derived from a root meaning “to be broken” (cf. BDB 949 s.v. II רָעַע) which fits poorly with the metaphor of setting the plant on fire. Another common option is to emend it to a verb meaning “to be burned up” (בָּעַר, ba’ar). However, it is better to follow the lead of the Greek version which translates “be good for nothing” (ἠχρειώθησαν, hcreiwqhsan) and derive the verb from רָעַע (ra’a’) meaning “be bad/evil” (cf. BDB 949 and compare the nuance of the adjective from this verb in BDB 948 s.v. רַע 5).
[13:16] 10 tn Heb “Give glory/respect to the
[13:16] 11 tn The words “of disaster” are not in the text. They are supplied in the translation to explain the significance of the metaphor to readers who may not be acquainted with the metaphorical use of light and darkness for salvation and joy and distress and sorrow respectively.
[13:16] sn For the metaphorical use of these terms the reader should consult O. A. Piper, “Light, Light and Darkness,” IDB 3:130-32. For the association of darkness with the Day of the
[13:16] 12 tn Heb “your feet stumble.”
[13:16] 13 tn Heb “you stumble on the mountains at twilight.” The added words are again supplied in the translation to help explain the metaphor to the uninitiated reader.
[13:16] 14 tn Heb “and while you hope for light he will turn it into deep darkness and make [it] into gloom.” The meaning of the metaphor is again explained through the addition of the “of” phrases for readers who are unacquainted with the metaphorical use of these terms.
[13:16] sn For the meaning and usage of the term “deep darkness” (צַלְמָוֶת, tsalmavet), see the notes on Jer 2:6. For the association of the term with exile see Isa 9:2 (9:1 HT). For the association of the word gloom with the Day of the
[23:18] 15 tn Or “has been the
[23:18] sn The
[23:18] 16 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] 17 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
[26:8] 18 tn The translation again represents an attempt to break up a long complex Hebrew sentence into equivalent English ones that conform more to contemporary English style: Heb “And as soon as Jeremiah finished saying all that…the priests…grabbed him and said…” The word “some” has been supplied in the translation, because obviously it was not all the priests, the prophets, and all the people, but only some of them. There is, of course, rhetorical intent here to show that all were implicated, although all may not have actually participated. (This is a common figure called synecdoche where all is put for a part – all for all kinds or representatives of all kinds. See E. W. Bullinger, Figures of Speech, 614-19, and compare usage in Acts 10:12; Matt 3:5.)
[26:8] 19 tn Or “You must certainly die!” The construction here is again emphatic with the infinitive preceding the finite verb (cf. Joüon 2:423 §123.h, and compare usage in Exod 21:28).
[28:16] 20 sn There is a play on words here in Hebrew between “did not send you” and “will…remove you.” The two verbs are from the same root word in Hebrew. The first is the simple active and the second is the intensive.
[28:16] 21 sn In giving people false assurances of restoration when the
[36:4] 22 tn Heb “Then Baruch wrote down on a scroll from the mouth of Jeremiah all the words of the
[51:15] 23 tn The participle here is intended to be connected with “
[51:19] 24 tn Heb “For he is the former of all [things] and the tribe of his inheritance.” This is the major exception to the verbatim repetition of 10:12-16 in 51:15-19. The word “Israel” appears before “the tribe of his inheritance” in 10:16. It is also found in a number of Hebrew
[51:19] 25 sn With the major exception discussed in the translator’s note on the preceding line vv. 15-19 are a verbatim repetition of 10:12-16 with a few minor variations in spelling. There the passage was at the end of a section in which the
[52:3] 26 tn Heb “Surely (or “for”) because of the anger of the