Yeremia 14:10

14:10 Then the Lord spoke about these people. ¹ 

“They truly ²  love to go astray.

They cannot keep from running away from me. ³ 

So I am not pleased with them.

I will now call to mind ⁴  the wrongs they have done ⁵ 

and punish them for their sins.”

Yeremia 14:13

14:13 Then I said, “Oh, Lord God, ⁶  look! ⁷  The prophets are telling them that you said, ⁸  ‘You will not experience war or suffer famine. ⁹  I will give you lasting peace and prosperity in this land.’” ¹⁰ 

Yeremia 23:28

23:28 Let the prophet who has had a dream go ahead and tell his dream. Let the person who has received my message report that message faithfully. What is like straw cannot compare to what is like grain! ¹¹  I, the Lord, affirm it! ¹² 

Yeremia 29:26

29:26 “The Lord has made you priest in place of Jehoiada. ¹³  He has put you in charge in the Lord’s temple of controlling ¹⁴  any lunatic ¹⁵  who pretends to be a prophet. ¹⁶  And it is your duty to put any such person in the stocks ¹⁷  with an iron collar around his neck. ¹⁸ 

Yeremia 49:20

49:20 So listen to what I, the Lord, have planned against Edom,

what I intend to do to ¹⁹  the people who live in Teman. ²⁰ 

Their little ones will be dragged off.

I will completely destroy their land because of what they have done. ²¹ 

Yeremia 50:45

50:45 So listen to what I, the Lord, have planned against Babylon,

what I intend to do to the people who inhabit the land of Babylonia. ²² 

Their little ones will be dragged off.

I will completely destroy their land because of what they have done.

[14:10]  ¹ tn Heb “Thus said the Lord concerning this people.”

[14:10]  sn The Lord answers indirectly, speaking neither to Jeremiah directly nor to the people. Instead of an oracle of deliverance which was hoped for (cf. 2 Chr 20:14-17; Pss 12:5 [12:6 HT]; 60:6-8 [60:8-10 HT]) there is an oracle of doom.

[14:10]  ² tn It is difficult to be certain how the particle כֵּן (ken, usually used for “thus, so”) is to be rendered here. BDB 485 s.v. כֵּן 1.b says that the force sometimes has to be elicited from the general context and points back to the line of v. 9. IHBS 666 §39.3.4e states that when there is no specific comparative clause preceding a general comparison is intended. They point to Judg 5:31 as a parallel. Ps 127:2 may also be an example if כִּי (ki) is not to be read (cf. BHS fn). “Truly” seemed the best way to render this idea in contemporary English.

[14:10]  ³ tn Heb “They do not restrain their feet.” The idea of “away from me” is implicit in the context and is supplied in the translation for clarity.

[14:10]  ⁴ tn Heb “remember.”

[14:10]  ⁵ tn Heb “their iniquities.”

[14:13]  ⁶ tn Heb “Lord Yahweh.” The translation follows the ancient Jewish tradition of substituting the Hebrew word for God for the proper name Yahweh.

[14:13]  ⁷ tn Heb “Behold.” See the translator’s note on usage of this particle in 1:6.

[14:13]  ⁸ tn The words “that you said” are not in the text but are implicit from the first person in the affirmation that follows. They are supplied in the translation for clarity.

[14:13]  ⁹ tn Heb “You will not see sword and you will not have starvation [or hunger].”

[14:13]  ¹⁰ tn Heb “I will give you unfailing peace in this place.” The translation opts for “peace and prosperity” here for the word שָׁלוֹם (shalom) because in the context it refers both to peace from war and security from famine and plague. The word translated “lasting” (אֱמֶת, ’emet) is a difficult to render here because it has broad uses: “truth, reliability, stability, steadfastness,” etc. “Guaranteed” or “lasting” seem to fit the context the best.

[23:28]  ¹¹ tn Heb “What to the straw with [in comparison with] the grain?” This idiom represents an emphatic repudiation or denial of relationship. See, for example, the usage in 2 Sam 16:10 and note BDB 553 s.v. מָה 1.d(c).

[23:28]  ¹² tn Heb “Oracle of the Lord.”

[29:26]  ¹³ tn Heb “in place of Jehoiada the priest.” The word “the priest” is unnecessary to the English sentence.

[29:26]  ¹⁴ tc Heb “The Lord has appointed you priest in place of the priest Jehoiada to be overseer in the house of the Lord for/over.” The translation is based on a reading presupposed by several of the versions. The Hebrew text reads “The Lord has…to be overseers [in] the house of the Lord for/over.” The reading here follows that of the Greek, Syriac, and Latin versions in reading פָּקִיד בְּבֵית (paqid bÿvet) in place of פְּקִדִים בֵּית (pÿqidim bet). There has been a confusion of the ם (mem) and בּ (bet) and a transposition of the י (yod) and ד (dalet).

[29:26]  ¹⁵ sn The Hebrew term translated lunatic applies to anyone who exhibits irrational behavior. It was used for example of David who drooled and scratched on the city gate to convince Achish not to arrest him as a politically dangerous threat (1 Sam 21:14). It was often used contemptuously of the prophets by those who wanted to play down the significance of their words (2 Kgs 9:11; Hos 9:7 and here).

[29:26]  ¹⁶ tn The verb here is a good example of what IBHS 431 §26.2f calls the estimative-declarative reflexive where a person presents himself in a certain light. For examples of this usage see 2 Sam 13:5; Prov 13:7.

[29:26]  ¹⁷ tn See the translator’s note on 20:2 for this word which only occurs here and in 20:2-3.

[29:26]  ¹⁸ tn This word only occurs here in the Hebrew Bible. All the lexicons are agreed as seeing it referring to a collar placed around the neck. The basis for this definition are the cognate languages (see, e.g., HALOT 958-59 s.v. צִינֹק for the most complete discussion).

[49:20]  ¹⁹ tn Heb “Therefore listen to the plan of the Lord which he has planned against Edom, and the purposes which he has purposed against…” The first person has again been adopted in the translation to avoid the shift from the first person address in v. 19 to the third person in v. 20, a shift that is common in Hebrew poetry, particularly Hebrew prophecy, but which is not common in contemporary English literature.

[49:20]  ²⁰ sn Teman here appears to be a poetic equivalent for Edom, a common figure of speech in Hebrew poetry where the part is put for the whole. “The people of Teman” is thus equivalent to all the people of Edom.

[49:20]  ²¹ tn Heb “They will surely drag them off, namely the young ones of the flock. He will devastate their habitation [or their sheepfold] on account of them.” The figure of the lion among the flock of sheep appears to be carried on here where the people are referred to as a flock and their homeland is referred to as a sheepfold. It is hard, however, to carry the figure over here into the translation, so the figures have been interpreted instead. Both of these last two sentences are introduced by a formula that indicates a strong affirmative oath (i.e., they are introduced by אִם לֹא [’im lo’; cf. BDB 50 s.v. אִם 1.b(2)]). The subject of the verb “they will drag them off” is the indefinite third plural which may be taken as a passive in English (cf. GKC 460 §144.g). The subject of the last line is the Lord which has been rendered in the first person for stylistic reasons (see the translator’s note on the beginning of the verse).

[50:45]  ²² tn The words “of Babylonia” are not in the text but are implicit from the context. They have been supplied in the translation to clarify the referent.

[50:45]  sn The verbs in vv. 22-25 are all descriptive of the present, but all of this is really to take place in the future. Hebrew poetry has a way of rendering future actions as though they were already accomplished. The poetry of this section makes it difficult, however, to render the verbs as future as the present translation has regularly done.