Yeremia 2:31
Konteks2:31 You people of this generation,
listen to what the Lord says.
“Have I been like a wilderness to you, Israel?
Have I been like a dark and dangerous land to you? 1
Why then do you 2 say, ‘We are free to wander. 3
We will not come to you any more?’
Yeremia 5:22
Konteks5:22 “You should fear me!” says the Lord.
“You should tremble in awe before me! 4
I made the sand to be a boundary for the sea,
a permanent barrier that it can never cross.
Its waves may roll, but they can never prevail.
They may roar, but they can never cross beyond that boundary.” 5
Yeremia 9:25
Konteks9:25 The Lord says, “Watch out! 6 The time is soon coming when I will punish all those who are circumcised only in the flesh. 7
Yeremia 18:20
Konteks18:20 Should good be paid back with evil?
Yet they are virtually digging a pit to kill me. 8
Just remember how I stood before you
pleading on their behalf 9
to keep you from venting your anger on them. 10
Yeremia 21:13
Konteks21:13 Listen, you 11 who sit enthroned above the valley on a rocky plateau.
I am opposed to you,’ 12 says the Lord. 13
‘You boast, “No one can swoop down on us.
No one can penetrate into our places of refuge.” 14
Yeremia 23:16
Konteks23:16 The Lord who rules over all 15 says to the people of Jerusalem: 16
“Do not listen to what
those prophets are saying to you.
They are filling you with false hopes.
They are reporting visions of their own imaginations,
not something the Lord has given them to say. 17
Yeremia 35:14
Konteks35:14 Jonadab son of Rechab ordered his descendants not to drink wine. His orders have been carried out. 18 To this day his descendants have drunk no wine because they have obeyed what their ancestor commanded them. But I 19 have spoken to you over and over again, 20 but you have not obeyed me!
Yeremia 37:7
Konteks37:7 “The Lord God of Israel says, ‘Give a message to the king of Judah who sent you to ask me to help him. 21 Tell him, “The army of Pharaoh that was on its way to help you will go back home to Egypt. 22
Yeremia 37:13
Konteks37:13 But he only got as far as the Benjamin Gate. 23 There an officer in charge of the guards named Irijah, 24 who was the son of Shelemiah and the grandson of Hananiah, stopped him. He seized Jeremiah and said, 25 “You are deserting to the Babylonians!” 26
Yeremia 42:4
Konteks42:4 The prophet Jeremiah answered them, “Agreed! 27 I will indeed pray to the Lord your God as you have asked. I will tell you everything the Lord replies in response to you. 28 I will not keep anything back from you.”
Yeremia 50:29
Konteks50:29 “Call for archers 29 to come against Babylon!
Summon against her all who draw the bow!
Set up camp all around the city!
Do not allow anyone to escape!
Pay her back for what she has done.
Do to her what she has done to others.
For she has proudly defied me, 30
the Holy One of Israel. 31
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[2:31] 1 tn Heb “a land of the darkness of Yah [= thick or deep darkness].” The idea of danger is an added connotation of the word in this context.
[2:31] 3 tn Or more freely, “free to do as we please.” There is some debate about the meaning of this verb (רוּד, rud) because its usage is rare and its meaning is debated in the few passages where it does occur. The key to its meaning may rest in the emended text (reading וְרַדְתִּי [vÿradti] for וְיָרַדְתִּי [vÿyaradti]) in Judg 11:37 where it refers to the roaming of Jephthah’s daughter on the mountains of Israel.
[5:22] 4 tn Heb “Should you not fear me? Should you not tremble in awe before me?” The rhetorical questions expect the answer explicit in the translation.
[5:22] 5 tn Heb “it.” The referent is made explicit to avoid any possible confusion.
[9:25] 7 tn Heb “punish all who are circumcised in the flesh.” The translation is contextually motivated to better bring out the contrast that follows.
[18:20] 8 tn Or “They are plotting to kill me”; Heb “They have dug a pit for my soul.” This is a common metaphor for plotting against someone. See BDB 500 s.v. כָּרָה Qal and for an example see Pss 7:16 (7:15 HT) in its context.
[18:20] 9 tn Heb “to speak good concerning them” going back to the concept of “good” being paid back with evil.
[18:20] 10 tn Heb “to turn back your anger from them.”
[18:20] sn See Jer 14:7-9, 19-21 and 15:1-4 for the idea.
[21:13] 11 tn Or “Listen, Jerusalem, you…”; Heb text of v. 21a-b reads, “Behold I am against you [fem. sg.], O inhabitant [fem. sg.] of the valley [and of] the rock of the plain, oracle of the
[21:13] 12 tn Heb “I am against you.”
[21:13] 13 tn Heb “oracle of the
[21:13] 14 tn Heb “Who can swoop…Who can penetrate…?” The questions are rhetorical and expect a negative answer. They are rendered as negative affirmations for clarity.
[21:13] sn What is being expressed here is the belief in the inviolability of Zion/Jerusalem carried to its extreme. Signal deliverances of Jerusalem such as those experienced under Jehoshaphat (2 Chr 20) and Hezekiah (Isa 37:36-37) in the context of promises to protect it (Isa 31:4-5; 37:33-35; 38:6) led to a belief that Zion was unconquerable. This belief found expression in several of Israel’s psalms (Pss 46, 48, 76) and led to the mistaken assumption that God would protect it regardless of how the people treated God or one another. Micah and Jeremiah both deny that (cf. Mic 3:8-12; Jer 21:13-14).
[23:16] 15 tn Heb “Yahweh of armies.”
[23:16] sn See the study note on 2:19 for explanation of this title.
[23:16] 16 tn The words “to the people of Jerusalem” are not in the Hebrew text but are supplied in the translation to reflect the masculine plural form of the imperative and the second masculine plural form of the pronoun. These words have been supplied in the translation for clarity.
[23:16] 17 tn Heb “They tell of a vision of their own heart [= mind] not from the mouth of the
[35:14] 18 tn Heb “The words of Jonadab son of Rechab which he commanded his descendants not to drink wine have been carried out.” (For the construction of the accusative of subject after a passive verb illustrated here see GKC 388 §121.b.) The sentence has been broken down and made more direct to better conform to contemporary English style.
[35:14] 19 tn The vav (ו) plus the independent pronoun before the verb is intended to mark a sharp contrast. It is difficult, if not impossible to mark this in English other than “But I.”
[35:14] 20 tn On this idiom (which occurs again in the following verse) see the translator’s note on 7:13 for this idiom and compare its use in 7:13, 25; 11:7; 25:3, 4; 26:5; 29:19; 32:33; 35:14, 15; 44:9.
[37:7] 21 tn Or “to ask me what will happen.” The dominant usage of the verb דָּרַשׁ (darash) is to “inquire” in the sense of gaining information about what will happen (cf., e.g., 1 Kgs 14:5; 2 Kgs 8:8; 22:7-8) but it is also used in the sense of “seeking help” from (cf., e.g., Isa 31:1; 2 Chr 16:12; 20:3). The latter nuance appears appropriate in Jer 20:2 where Zedekiah is hoping for some miraculous intervention. That nuance also appears appropriate here where Zedekiah has sent messengers to ask Jeremiah to intercede on their behalf. However, it is also possible that the intent of both verbs is to find out from God whether the Egyptian mission will succeed and more permanent relief from the siege will be had.
[37:7] 22 tn Heb “will go back to its land, Egypt.”
[37:13] 23 sn The Benjamin Gate would have been a gate in the northern wall leading out toward the territory of Benjamin. It is mentioned only here and in Jer 38:7 and Zech 14:10.
[37:13] 24 sn Nothing further is known about Irijah. It is generally agreed that the Hananiah mentioned here is not the same as the false prophet of the same name whom Jeremiah confronted approximately six years earlier (28:1, 5, 10, 15).
[37:13] 25 tn Heb “And he was in the gate of Benjamin and there was an officer of the guard whose name [more literally, and his name] was Irijah…and he seized the prophet Jeremiah, saying.” The sentence has been broken down and simplified to better conform with contemporary English style.
[37:13] 26 tn Heb “the Chaldeans.” See the study note on 21:4 for explanation.
[37:13] sn Irijah’s charge was based on the suspicion that Jeremiah was following his own counsel to the people to surrender to the Babylonians if they wanted to save their lives (Jer 21:9).
[42:4] 27 tn Heb “I have heard” = “I agree.” For this nuance of the verb see BDB 1034 s.v. שָׁמַע Qal.1.j and compare the usage in Gen 37:27 and Judg 11:17 listed there.
[42:4] 28 tn Heb “all the word which the
[50:29] 29 tn For this word see BDB 914 s.v. III רַב and compare usage in Prov 26:10 and Job 16:12 and compare the usage of the verb in Gen 49:23. Based on this evidence, it is not necessary to emend the form to רֹבִים (rovim) as many commentators contend.
[50:29] 30 tn Heb “for she has acted insolently against the
[50:29] 31 sn The Holy One of Israel is a common title for the