Yeremia 2:3
Konteks2:3 Israel was set apart to the Lord; they were like the first fruits of a harvest to him. 1 All who tried to devour them were punished; disaster came upon them,” says the Lord.’”
Yeremia 4:2
Konteks4:2 You must be truthful, honest and upright
when you take an oath saying, ‘As surely as the Lord lives!’ 2
If you do, 3 the nations will pray to be as blessed by him as you are
and will make him the object of their boasting.” 4
Yeremia 4:10
Konteks4:10 In response to all this 5 I said, “Ah, Lord God, 6 you have surely allowed 7 the people of Judah and Jerusalem 8 to be deceived by those who say, ‘You will be safe!’ 9 But in fact a sword is already at our throats.” 10
Yeremia 5:10
Konteks5:10 The Lord commanded the enemy, 11
“March through the vineyards of Israel and Judah and ruin them. 12
But do not destroy them completely.
Strip off their branches
for these people do not belong to the Lord. 13
Yeremia 6:18
Konteks“Hear, you nations!
Be witnesses and take note of what will happen to these people. 15
Yeremia 7:14
Konteks7:14 So I will destroy this temple which I have claimed as my own, 16 this temple that you are trusting to protect you. I will destroy this place that I gave to you and your ancestors, 17 just like I destroyed Shiloh. 18
Yeremia 8:4
Konteks“Tell them, ‘The Lord says,
Do people not get back up when they fall down?
Do they not turn around when they go the wrong way? 20
Yeremia 12:9
Konteks12:9 The people I call my own attack me like birds of prey or like hyenas. 21
But other birds of prey are all around them. 22
Let all the nations gather together like wild beasts.
Let them come and destroy these people I call my own. 23
Yeremia 12:11
Konteks12:11 They will lay it waste.
It will lie parched 24 and empty before me.
The whole land will be laid waste.
But no one living in it will pay any heed. 25
Yeremia 13:1
Konteks13:1 The Lord said to me, “Go and buy some linen shorts 26 and put them on. 27 Do not put them in water.” 28
Yeremia 13:17
Konteks13:17 But if you will not pay attention to this warning, 29
I will weep alone because of your arrogant pride.
I will weep bitterly and my eyes will overflow with tears 30
because you, the Lord’s flock, 31 will be carried 32 into exile.”
Yeremia 17:3
Konteks17:3 and on the mountains and in the fields. 33
I will give your wealth and all your treasures away as plunder.
I will give it away as the price 34 for the sins you have committed throughout your land.
Yeremia 20:3
Konteks20:3 But the next day Pashhur released Jeremiah from the stocks. When he did, Jeremiah said to him, “The Lord’s name for you is not ‘Pashhur’ but ‘Terror is Everywhere.’ 35
Yeremia 22:25
Konteks22:25 I will hand you over to those who want to take your life and of whom you are afraid. I will hand you over to King Nebuchadnezzar of Babylon and his Babylonian 36 soldiers.
Yeremia 23:1
Konteks23:1 The Lord says, 37 “The leaders of my people are sure to be judged. 38 They were supposed to watch over my people like shepherds watch over their sheep. But they are causing my people to be destroyed and scattered. 39
Yeremia 23:17
Konteks23:17 They continually say 40 to those who reject what the Lord has said, 41
‘Things will go well for you!’ 42
They say to all those who follow the stubborn inclinations of their own hearts,
‘Nothing bad will happen to you!’
Yeremia 23:27
Konteks23:27 How long will they go on plotting 43 to make my people forget who I am 44 through the dreams they tell one another? That is just as bad as what their ancestors 45 did when they forgot who I am by worshiping the god Baal. 46
Yeremia 23:34
Konteks23:34 I will punish any prophet, priest, or other person who says “The Lord’s message is burdensome.” 47 I will punish both that person and his whole family.’” 48
Yeremia 24:3
Konteks24:3 The Lord said to me, “What do you see, Jeremiah?” I answered, “I see figs. The good ones look very good. But the bad ones look very bad, so bad that they cannot be eaten.”
Yeremia 25:15
Konteks25:15 So 49 the Lord, the God of Israel, spoke to me in a vision. 50 “Take this cup from my hand. It is filled with the wine of my wrath. 51 Take it and make the nations to whom I send you drink it.
Yeremia 25:34
Konteks25:34 Wail and cry out in anguish, you rulers!
Roll in the dust, you who shepherd flocks of people! 52
The time for you to be slaughtered has come.
You will lie scattered and fallen like broken pieces of fine pottery. 53
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 54 of the priests, the prophets, and the people grabbed him and shouted, “You deserve to die! 55
Yeremia 27:11
Konteks27:11 Things will go better for the nation that submits to the yoke of servitude to 56 the king of Babylon and is subject to him. I will leave that nation 57 in its native land. Its people can continue to farm it and live in it. I, the Lord, affirm it!”’” 58
Yeremia 28:8
Konteks28:8 From earliest times, the prophets who preceded you and me invariably 59 prophesied war, disaster, 60 and plagues against many countries and great kingdoms.
Yeremia 32:43
Konteks32:43 You and your people 61 are saying that this land will become desolate, uninhabited by either people or animals. You are saying that it will be handed over to the Babylonians. 62 But fields 63 will again be bought in this land. 64
Yeremia 48:15
Konteks48:15 Moab will be destroyed. Its towns will be invaded.
Its finest young men will be slaughtered. 65
I, the King, the Lord who rules over all, 66 affirm it! 67
Yeremia 48:36
Konteks48:36 So my heart moans for Moab
like a flute playing a funeral song.
Yes, like a flute playing a funeral song,
my heart moans for the people of Kir Heres.
For the wealth they have gained will perish.
Yeremia 48:38
Konteks48:38 On all the housetops in Moab
and in all its public squares
there will be nothing but mourning.
For I will break Moab like an unwanted jar.
I, the Lord, affirm it! 68
Yeremia 51:14
Konteks51:14 The Lord who rules over all 69 has solemnly sworn, 70
‘I will fill your land with enemy soldiers.
They will swarm over it like locusts. 71
They will raise up shouts of victory over it.’
[2:3] 1 sn Heb “the first fruits of his harvest.” Many commentators see the figure here as having theological significance for the calling of the Gentiles. It is likely, however, that in this context the metaphor – here rendered as a simile – is intended to bring out the special relationship and inviolability that Israel had with God. As the first fruits were the special possession of the
[4:2] 2 tn Heb “If you [= you must, see the translator’s note on the word “do” later in this verse] swear/take an oath, ‘As the
[4:2] 3 tn 4:1-2a consists of a number of “if” clauses, two of which are formally introduced by the Hebrew particle אִם (’im) while the others are introduced by the conjunction “and,” followed by a conjunction (“and” = “then”) with a perfect in 4:2b which introduces the consequence. The translation “You must…. If you do,” was chosen to avoid a long and complicated sentence.
[4:2] 4 tn Heb “bless themselves in him and make their boasts in him.”
[4:10] 5 tn The words “In response to all this” are not in the text but are supplied in the translation to clarify the connection.
[4:10] 6 tn Heb “Lord Yahweh.” The translation follows the ancient Jewish tradition of substituting the Hebrew word for God for the proper name Yahweh.
[4:10] 7 tn Or “You have deceived.” The Hiphil of נָשָׁא (nasha’, “to deceive”) is understood in a tolerative sense here: “to allow [someone] to be deceived.” IBHS 446 §27.5c notes that this function of the hiphil describes caused activity that is welcome to the undersubject, but unacceptable or disagreeable to a third party. Jerusalem and Judah welcomed the assurances of false prophets who deceived them. Although this was detestable to God, he allowed it.
[4:10] 8 tn Heb “this people and Jerusalem.”
[4:10] 9 tn Heb “Jerusalem, saying, ‘You will have peace’”; or “You have deceived the people of Judah and Jerusalem, saying, ‘You will have peace.’” The words “you will be safe” are, of course, those of the false prophets (cf., Jer 6:14; 8:11; 14:13; 23:16-17). It is difficult to tell whether the charge here is meant literally as the emotional outburst of the prophet (compare for example, Jer 15:18) or whether it is to be understood as a figure of speech in which a verb of direct causation is to be understood as permissive or tolerative, i.e., God did not command the prophets to say this but allowed them to do so. While it is not beyond God to use false prophets to accomplish his will (cf., e.g., 1 Kgs 22:19-23), he elsewhere in the book of Jeremiah directly denies having sent the false prophets to say such things as this (cf., e.g., Jer 14:14-15; 23:21, 32). For examples of the use of this figure of speech, see E. W. Bullinger, Figures of Speech, 571, 823 and compare Ezek 20:25. The translation given attempts to resolve the issue.
[4:10] 10 tn Heb “touches the throat/soul.” For this use of the word usually translated “soul” or “life” cf. HALOT 672 s.v. נֶפֶשׁ 1, 2 and compare the use in Ps 105:18.
[5:10] 11 tn These words to not appear in the Hebrew text but have been added in the translation for the sake of clarity to identify the implied addressee.
[5:10] 12 tn Heb “through her vine rows and destroy.” No object is given but “vines” must be implicit. The word for “vineyards” (or “vine rows”) is a hapax legomenon and its derivation is debated. BDB 1004 s.v. שּׁוּרָה repoints שָׁרוֹתֶיהָ (sharoteha) to שֻׁרוֹתֶיהָ (shuroteha) and relates it to a Mishnaic Hebrew and Palestinian Aramaic word meaning “row.” HALOT 1348 s.v. שּׁוּרָה also repoints to שֻׁרוֹתֶיהָ and relates it to a noun meaning “wall,” preferring to see the reference here to the walled terraces on which the vineyards were planted. The difference in meaning is minimal.
[5:10] 13 tn Heb “for they do not belong to the
[6:18] 14 tn These words are not in the text but are implicit from the flow of the context. They are supplied in the translation for clarity.
[6:18] 15 tn Heb “Know, congregation [or witness], what in [or against] them.” The meaning of this line is somewhat uncertain. The meaning of the noun of address in the second line (“witness,” rendered as an imperative in the translation, “Be witnesses”) is greatly debated. It is often taken as “congregation” but the lexicons and commentaries generally question the validity of reading that word since it is nowhere else applied to the nations. BDB 417 s.v. עֵדָה 3 says that the text is dubious. HALOT 747 s.v. I עֵדָה, 4 emends the text to דֵּעָה (de’ah). Several modern English versions (e.g., NIV, NCV, God’s Word) take it as the feminine singular noun “witness” (cf. BDB 729 s.v. II עֵדָה) and understand it as a collective. This solution is also proposed by J. A. Thompson (Jeremiah [NICOT], 259, n. 3) and appears to make the best sense in the context. The end of the line is very elliptical but is generally taken as either, “what I will do with/to them,” or “what is coming against them” (= “what will happen to them”) on the basis of the following context.
[7:14] 16 tn Heb “over which my name is called.” For this nuance of this idiom cf. BDB 896 s.v. קָרָא Niph.2.d(4) and see the usage in 2 Sam 12:28.
[7:14] 17 tn Heb “fathers” (also in vv. 22, 25, 26).
[7:14] 18 tn Heb “I will do to this house which I…in which you put…and to this place which…as I did to Shiloh.”
[8:4] 19 tn The words “the
[8:4] 20 sn There is a play on two different nuances of the same Hebrew word that means “turn” and “return,” “turn away” and “turn back.”
[12:9] 21 tn Or “like speckled birds of prey.” The meanings of these words are uncertain. In the Hebrew text sentence is a question: “Is not my inheritance to me a bird of prey [or] a hyena/a speckled bird of prey?” The question expects a positive answer and so is rendered here as an affirmative statement. The meaning of the word “speckled” is debated. It occurs only here. BDB 840 s.v. צָבוּעַ relates it to another word that occurs only once in Judg 5:30 which is translated “dyed stuff.” HALOT 936 s.v. צָבוּעַ relates a word found in the cognates meaning “hyena.” This is more likely and is the interpretation followed by the Greek which reads the first two words as “cave of hyena.” This translation has led some scholars to posit a homonym for the word “bird of prey” meaning “cave” which is based on Arabic parallels. The metaphor would then be of Israel carried off by hyenas and surrounded by birds of prey. The evidence for the meaning “cave” is weak and would involve a wordplay of a rare homonym with another word that is better known. For a discussion of the issues see J. Barr, Comparative Philology and the Text of the Old Testament, 128-29, 153.
[12:9] 22 tn Heb “Are birds of prey around her?” The question is again rhetorical and expects a positive answer. The birds of prey are of course the hostile nations surrounding her. The metaphor involved in these two lines may be interpreted differently. I.e., God considers Israel a proud bird of prey (hence the word for speckled) but one who is surrounded and under attack by other birds of prey. The fact that the sentences are divided into two rhetorical questions speaks somewhat against this.
[12:9] 23 tn Heb “Go, gather all the beasts of the field [= wild beasts]. Bring them to devour.” The verbs are masculine plural imperatives addressed rhetorically to some unidentified group (the heavenly counsel?) Cf. the notes on 5:1 for further discussion. Since translating literally would raise question about who the commands are addressed to, they have been turned into passive third person commands to avoid confusion. The metaphor has likewise been turned into a simile to help the modern reader. By the way, the imperatives here implying future action argue that the passage is future and that it is correct to take the verb forms as prophetic perfects.
[12:11] 24 tn For the use of this verb see the notes on 12:4. Some understand the homonym here meaning “it [the desolated land] will mourn to me.” However, the only other use of the preposition עַל (’al) with this root means “to mourn over” not “to” (cf. Hos 10:5). For the use of the preposition here see BDB 753 s.v. עַל II.1.b and compare the use in Gen 48:7.
[12:11] 25 tn Heb “But there is no man laying it to heart.” For the idiom here see BDB 525 s.v. לֵב II.3.d and compare the usage in Isa 42:25; 47:7.
[12:11] sn There is a very interesting play on words and sounds in this verse that paints a picture of desolation and the pathos it evokes. Part of this is reflected in the translation. The same Hebrew word referring to a desolation or a waste (שְׁמֵמָה, shÿmemah) is repeated three times at the end of three successive lines and the related verb is found at the beginning of the fourth (נָשַׁמָּה, nashammah). A similar sounding word is found in the second of the three successive lines (שָׁמָהּ, shamah = “he [they] will make it”). This latter word is part of a further play because it is repeated in a different form in the last line (שָׁם, sham = “laying”); they lay it waste but no one lays it to heart. There is also an interesting contrast between the sorrow the
[13:1] 26 tn The term here (אֵזוֹר, ’ezor) has been rendered in various ways: “girdle” (KJV, ASV), “waistband” (NASB), “waistcloth” (RSV), “sash” (NKJV), “belt” (NIV, NCV, NLT), and “loincloth” (NAB, NRSV, NJPS, REB). The latter is more accurate according to J. M. Myers, “Dress and Ornaments,” IDB 1:870, and W. L. Holladay, Jeremiah (Hermeneia), 1:399. It was a short, skirt-like garment reaching from the waist to the knees and worn next to the body (cf. v. 9). The modern equivalent is “shorts” as in TEV/GNB, CEV.
[13:1] sn The linen shorts (Heb “loincloth”) were representative of Israel and the wearing of them was to illustrate the
[13:1] 27 tn Heb “upon your loins.” The “loins” were the midriff of the body from the waist to the knees. For a further discussion including the figurative uses see, IDB, “Loins,” 3:149.
[13:1] 28 tn Or “Do not ever put them in water,” i.e., “Do not even wash them.”
[13:1] sn The fact that the garment was not to be put in water is not explained. A possible explanation within the context is that it was to be worn continuously, not even taken off to wash it. That would illustrate that the close relationship that the
[13:17] 29 tn Heb “If you will not listen to it.” For the use of the feminine singular pronoun to refer to the idea(s) expressed in the preceding verse(s), see GKC 440-41 §135.p.
[13:17] 30 tn Heb “Tearing [my eye] will tear and my eye will run down [= flow] with tears.”
[13:17] sn The depth of Jeremiah’s sorrow for the sad plight of his people, if they refuse to repent, is emphasized by the triple repetition of the word “tears” twice in an emphatic verbal expression (Hebrew infinitive before finite verb) and once in the noun.
[13:17] 31 tn Heb “because the
[13:17] 32 tn The verb is once again in the form of “as good as done” (the Hebrew prophetic perfect).
[17:3] 33 tc This reading follows some of the ancient versions. The MT reads, “hills. My mountain in the open field [alluding to Jerusalem] and your wealth…I will give.” The vocalization of the noun plus pronoun and the unusual form of the expression to allude to Jerusalem calls into question the originality of the MT. The MT reads הֲרָרִי (harari) which combines the suffix for a singular noun with a pointing of the noun in the plural, a form which would be without parallel (compare the forms in Ps 30:8 for the singular noun with suffix and Deut 8:9 for the plural noun with suffix). Likewise, Jerusalem was not “in the open field.” For a similar expression compare Jer 13:27.
[17:3] 34 tc Or “I will give away your wealth, all your treasures, and your places of worship…” The translation follows the emendation suggested in the footnote in BHS, reading בִּמְחִיר (bimkhir) in place of בָּמֹתֶיךָ (bamotekha). The forms are graphically very close and one could explain the origin of either from the other. The parallel in 15:13-14 reads לֹא בִּמְחִיר (lo’ bimkhir). The text here may be a deliberate play on that one. The emended text makes decidedly better sense contextually than the MT unless some sardonic reference to their idolatry is intended.
[20:3] 35 tn This name is translated rather than transliterated to aid the reader in understanding this name and connect it clearly with the explanation that follows in the next verse. For a rather complete discussion on the significance of this name and an attempt to explain it as a pun on the name “Pashhur” see J. A. Thompson, Jeremiah (NICOT), 455, n. 35.
[20:3] sn The name Pashhur is essentially a curse pronounced by Jeremiah invoking the
[22:25] 36 tn Heb “the Chaldeans.” See the study note on 21:4.
[23:1] 37 tn Heb “Oracle of the
[23:1] 38 sn Heb This particle once again introduces a judgment speech. The indictment is found in v. 1 and the announcement of judgment in v. 2. This leads into an oracle of deliverance in vv. 3-4. See also the note on the word “judged” in 22:13.
[23:1] 39 tn Heb “Woe to the shepherds who are killing and scattering the sheep of my pasture.” See the study note on 22:13 for the significance of “Sure to be judged” (Heb “Woe”) See the study note for the significance of the metaphor introduced here.
[23:1] sn Verses 1-4 of ch. 23 are an extended metaphor in which the rulers are compared to shepherds and the people are compared to sheep. This metaphor has already been met with in 10:21 and is found elsewhere in the context of the
[23:17] 40 tn The translation reflects an emphatic construction where the infinitive absolute follows a participle (cf. GKC 343 §113.r).
[23:17] 41 tc The translation follows the Greek version. The Hebrew text reads, “who reject me, ‘The
[23:17] 42 tn Heb “You will have peace.” But see the note on 14:13. See also 6:14 and 8:11.
[23:27] 43 tn The relation of the words to one another in v. 26 and the beginning of v. 27 has created difficulties for translators and commentators. The proper solution is reflected in the NJPS. Verses 26-27 read somewhat literally, “How long is there in the hearts of the prophets who are prophesying the lie and [in the hearts of] the prophets of the delusions of their [own] heart the plotting to cause my people to forget my name…” Most commentaries complain that the text is corrupt, that there is no subject for “is there.” However, the long construct qualification “in the hearts of” has led to the lack of observation that the proper subject is “the plotting to make my people forget.” There are no exact parallels but Jer 14:22; Neh 5:5 follow the same structure. The “How long” precedes the other means of asking a question for the purpose of emphasis (cf. BDB 210 s.v. הֲ 1.b and compare for example the usage in 2 Sam 7:7). There has also been a failure to see that “the prophets of the delusion of…” is a parallel construct noun after “heart of.” Stripping the syntax down to its barest minimum and translating literally, the sentence would read “How long will the plotting…continue in the hearts of the prophets who…and [in hearts of] the prophets of…” The sentence has been restructured in the translation to conform to contemporary English style but attempt has been made to maintain the same subordinations.
[23:27] sn In the OT, the “name” reflected the person’s character (cf. Gen 27:36; 1 Sam 25:25) or his reputation (Gen 11:4; 2 Sam 8:13). To speak in someone’s name was to act as his representative or carry his authority (1 Sam 25:9; 1 Kgs 21:8). To call someone’s name over something was to claim it for one’s own (2 Sam 12:28). Hence, here to forget the name is equivalent to forgetting who he was in his essential character (cf. Exod 3:13-15; 6:3; 34:5-7). By preaching lies they had obliterated part of his essential character and caused people to forget who he really was.
[23:27] 45 tn Heb “fathers” (also in v. 39).
[23:27] 46 tn Heb “through Baal.” This is an elliptical expression for the worship of Baal. See 11:17; 12:16; 19:5 for other references to their relation to Baal. There is a deliberate paralleling in the syntax here between “through their dreams” and “through Baal.”
[23:34] 47 tn Heb “burden of the
[23:34] 48 tn Heb “And the prophet or the priest or the people [common person] who says, ‘The burden of the
[25:15] 49 tn This is an attempt to render the Hebrew particle כִּי (ki) which is probably being used in the sense that BDB 473-74 s.v. כִּי 3.c notes, i.e., the causal connection is somewhat loose, related here to the prophecies against the nations. “So” seems to be the most appropriate way to represent this.
[25:15] 50 tn Heb “Thus said the
[25:15] 51 sn “Drinking from the cup of wrath” is a common figure to represent being punished by God. Isaiah had used it earlier to refer to the punishment which Judah was to suffer and from which God would deliver her (Isa 51:17, 22) and Jeremiah’s contemporary Habakkuk uses it of Babylon “pouring out its wrath” on the nations and in turn being forced to drink the bitter cup herself (Hab 2:15-16). In Jer 51:7 the
[25:34] 52 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] 53 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.
[26:8] 54 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] 55 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).
[27:11] 56 tn Heb “put their necks in the yoke of.” See the study note on v. 2 for the figure.
[27:11] 57 tn The words “Things will go better for” are not in the text. They are supplied contextually as a means of breaking up the awkward syntax of the original which reads “The nation which brings its neck under the yoke of the king of Babylon and subjects itself to him, I will leave it…”
[27:11] 58 tn Heb “oracle of the
[28:8] 59 tn The word “invariably” is not in the text but is implicit in the context and in the tense of the Hebrew verb. It is supplied in the translation for clarity and to help bring out the contrast in the next verse.
[28:8] 60 tc Many Hebrew
[32:43] 61 tn Heb “you.” However, the pronoun is plural and is addressed to more than just Jeremiah (v. 26). It includes Jeremiah and those who have accepted his prophecy of doom.
[32:43] 62 tn Heb “The Chaldeans.” See the study note on 21:4 for further explanation.
[32:43] 63 tn The noun is singular with the article, but it is a case of the generic singular (cf. GKC 406 §126.m).
[32:43] 64 tn Heb “Fields will be bought in this land of which you [masc. pl.] are saying, ‘It will be desolate [a perfect of certainty or prophetic perfect] without man or beast; it will be given into the hand of the Chaldeans.’” The original sentence has been broken down to better conform to contemporary English style.
[48:15] 65 tn Heb “will go down to the slaughter.”
[48:15] 66 tn Heb “Yahweh of armies.” For an explanation of the translation and meaning of this title see the study note on 2:19.
[48:15] 67 tn Heb “Oracle of the King whose name is Yahweh of armies.” The first person form has again been adopted because the
[48:38] 68 tn Heb “Oracle of the
[51:14] 69 tn Heb “Yahweh of armies.” For an explanation of this rendering see the study note on 2:19.
[51:14] 70 tn Heb “has sworn by himself.” See the study note on 22:5 for background.
[51:14] 71 tn Heb “I will fill you with men like locusts.” The “you” refers to Babylon (Babylon is both the city and the land it ruled, Babylonia) which has been alluded to in the preceding verses under descriptive titles. The words “your land” have been used because of the way the preceding verse has been rendered, alluding to people rather than to the land or city. The allusion of “men” is, of course, to enemy soldiers and they are here compared to locusts both for their quantity and their destructiveness (see Joel 1:4). For the use of the particles כִּי אִם (ki ’im) to introduce an oath see BDB 475 s.v. כִּי אִם 2.c and compare usage in 2 Kgs 5:20; one would normally expect אִם לֹא (cf. BDB 50 s.v. אִם 1.b[2]).