Yeremia 2:36-37

2:36 Why do you constantly go about

changing your political allegiances? ¹ 

You will get no help from Egypt

just as you got no help from Assyria. ² 

2:37 Moreover, you will come away from Egypt

with your hands covering your faces in sorrow and shame ³ 

because the Lord will not allow your reliance on them to be successful

and you will not gain any help from them. ⁴ 

Yeremia 4:2

4:2 You must be truthful, honest and upright

when you take an oath saying, ‘As surely as the Lord lives!’ ⁵ 

If you do, ⁶  the nations will pray to be as blessed by him as you are

and will make him the object of their boasting.” ⁷ 

Yeremia 4:5

Warning of Coming Judgment

4:5 The Lord said, ⁸ 

“Announce ⁹  this in Judah and proclaim it in Jerusalem: ¹⁰ 

‘Sound the trumpet ¹¹  throughout the land!’

Shout out loudly,

‘Gather together! Let us flee into the fortified cities!’

Yeremia 11:16

11:16 I, the Lord, once called ¹²  you a thriving olive tree,

one that produced beautiful fruit.

But I will set you ¹³  on fire,

fire that will blaze with a mighty roar. ¹⁴ 

Then all your branches will be good for nothing. ¹⁵ 

Yeremia 13:22

13:22 You will probably ask yourself, ¹⁶ 

‘Why have these things happened to me?

Why have I been treated like a disgraced adulteress

whose skirt has been torn off and her limbs exposed?’ ¹⁷ 

It is because you have sinned so much. ¹⁸ 

Yeremia 16:17

16:17 For I see everything they do. Their wicked ways are not hidden from me. Their sin is not hidden away where I cannot see it. ¹⁹ 

Yeremia 22:23

22:23 You may feel as secure as a bird

nesting in the cedars of Lebanon.

But oh how you ²⁰  will groan ²¹  when the pains of judgment come on you.

They will be like those of a woman giving birth to a baby. ²² 

Yeremia 37:9

37:9 Moreover, I, the Lord, warn you not to deceive yourselves into thinking that the Babylonian forces ²³  will go away and leave you alone. For they will not go away. ²⁴ 

Yeremia 44:4

44:4 I sent my servants the prophets to you people over and over ²⁵  again warning you not to do this disgusting thing I hate. ²⁶ 

Yeremia 46:9

46:9 Go ahead and ²⁷  charge into battle, you horsemen!

Drive furiously, you charioteers!

Let the soldiers march out into battle,

those from Ethiopia and Libya who carry shields,

and those from Lydia ²⁸  who are armed with the bow. ²⁹ 

Yeremia 50:26

50:26 Come from far away and attack Babylonia! ³⁰ 

Open up the places where she stores her grain!

Pile her up in ruins! ³¹  Destroy her completely! ³² 

Do not leave anyone alive! ³³ 

[2:36]  ¹ tn Heb “changing your way.” The translation follows the identification of the Hebrew verb here as a defective writing of a form (תֵּזְלִי [tezÿli] instead of תֵּאזְלִי [te’zÿli]) from a verb meaning “go/go about” (אָזַל [’azal]; cf. BDB 23 s.v. אָזַל). Most modern English versions, commentaries, and lexicons read it from a root meaning “to treat cheaply [or lightly]” (תָּזֵלִּי [tazelli] from the root זָלַל (zalal); cf. HALOT 261 s.v. זָלַל); hence, “Why do you consider it such a small matter to…”

[2:36]  ² tn Heb “You will be ashamed/disappointed by Egypt, just as you were ashamed/ disappointed by Assyria.”

[2:37]  ³ tn Heb “with your hands on your head.” For the picture here see 2 Sam 13:19.

[2:37]  ⁴ tn Heb “The Lord has rejected those you trust in; you will not prosper by/from them.”

[4:2]  ⁵ 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 Lord lives,’ in truth, justice, and righteousness…”

[4:2]  ⁶ 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]  ⁷ tn Heb “bless themselves in him and make their boasts in him.”

[4:5]  ⁸ tn The words “The Lord said” are not in the text, but it is obvious from v. 6 and v. 9 that he is the speaker. These words are supplied in the translation for clarity.

[4:5]  ⁹ tn It is unclear who the addressees of the masculine plural imperatives are here. They may be the citizens of Jerusalem and Judah who are sounding the alarm to others. However, the first person reference to the Lord in v. 6 and Jeremiah’s response in v. 10 suggest that this is a word from the Lord that he is commanded to pass on to the citizens of Jerusalem and Judah. If the imperatives are not merely rhetorical plurals they may reflect the practice referred to in Jer 23:18, 22; Amos 3:7. A similar phenomenon also occurs in Jer 5:1 and also in Isa 40:1-2. This may also be the explanation for the plural imperatives in Jer 31:6. For further discussion see the translator’s note on Jer 5:1.

[4:5]  ¹⁰ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[4:5]  ¹¹ tn Heb “ram’s horn,” but the modern equivalent is “trumpet” and is more readily understandable.

[11:16]  ¹² tn Heb “The Lord once called you….” This is another example of the rapid shift in person that is common to Hebrew style which is not common in English and could lead to confusion for some readers. Here and in the verses that follow the person has been shifted to first person for consistency in English.

[11:16]  ¹³ 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]  ¹⁴ 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]  ¹⁵ 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).

[13:22]  ¹⁶ tn Heb “say in your heart.”

[13:22]  ¹⁷ tn Heb “Your skirt has been uncovered and your heels have been treated with violence.” This is the generally accepted interpretation of these phrases. See, e.g., BDB 784 s.v. עָקֵב a and HALOT 329 s.v. I חָמַס Nif. The significance of the actions here are part of the metaphor (i.e., personification) of Jerusalem as an adulteress having left her husband and have been explained in the translation for the sake of readers unfamiliar with the metaphor.

[13:22]  sn The actions here were part of the treatment of an adulteress by her husband, intended to shame her. See Hos 2:3, 10 (2:5, 12 HT); Isa 47:4.

[13:22]  ¹⁸ tn The translation has been restructured to break up a long sentence involving a conditional clause and an elliptical consequential clause. It has also been restructured to define more clearly what “these things” are. The Hebrew text reads: “And if you say, ‘Why have these things happened to me?’ Because of the greatness of your iniquity your skirts [= what your skirt covers] have been uncovered and your heels have been treated with violence.”

[16:17]  ¹⁹ tn Heb “For my eyes are upon all their ways. They are not hidden from before me. And their sin is not hidden away from before my eyes.”

[22:23]  ²⁰ tn Heb “You who dwell in Lebanon, you who are nested in its cedars, how you….” The metaphor has been interpreted for the sake of clarity. The figure here has often been interpreted of the people of Jerusalem living in paneled houses or living in a city dominated by the temple and palace which were built from the cedars of Lebanon. Some even interpret this as a reference to the king who has been characterized as living in a cedar palace, in a veritable Lebanon (cf. vv. 6-7, 14 and see also the alternate interpretation of 21:13-14). However, the reference to “nesting in the cedars” and the earlier reference to “feeling secure” suggests that the figure is rather like that of Ezek 31:6 and Dan 4:12. See also Hab 2:9 where a related figure is used. The forms for “you who dwell” and “you who are nested” in the literal translation are feminine singular participles referring again to personified Jerusalem. (The written forms of these participles are to be explained as participles with a hireq campaginis according to GKC 253 §90.m. The use of the participle before the preposition is to be explained according to GKC 421 §130.a.)

[22:23]  ²¹ tn The verb here should be identified as a Niphal perfect of the verb אָנַח (’anakh) with the א (aleph) left out (so BDB 336 s.v. חָנַן Niph and GKC 80 §23.f, n. 1). The form is already translated that way by the Greek, Latin, and Syriac versions.

[22:23]  ²² sn This simile has already been used in Jer 4:31; 6:24 in conjunction with Zion/Jerusalem’s judgment.

[37:9]  ²³ tn Heb “the Chaldeans.” See the study note on 21:4 for the rendering “Babylonian.” The word “forces” is supplied in the translation here for the sake of clarity.

[37:9]  ²⁴ tn Heb “Thus says the Lord, ‘Do not deceive yourselves, saying, “The Chaldeans will surely go away from against us” because they will not go away.’” The first person “I, the Lord,” has been used because the whole of vv. 7-8 has been a quote from the Lord and it would be confusing to go back and start a separate quote. The indirect quote has been used instead of the direct quote to avoid the proliferation of quote marks at the end and the possible confusion that creates.

[44:4]  ²⁵ tn See 7:13 for an explanation of this idiom and compare 7:25; 25:4; 26:5; 29:19; 35:15 for similar references to the persistent warnings of the prophets.

[44:4]  ²⁶ tn Heb “sent…over again, saying, ‘Do not do this terrible thing that I hate.’” The indirect quote has been used to shorten the sentence and eliminate one level of embedded quotes.

[44:4]  sn This refers to the worship of other gods mentioned in the previous verse.

[46:9]  ²⁷ tn The words “Go ahead and” are not in the text but are intended to suggest the ironical nature of the commands here. The Lord is again setting them up for a fall (v. 10). See the translator’s note on v. 4.

[46:9]  ²⁸ sn The peoples that are referred to here are all known to have been mercenaries in the army of Egypt (see Nah 3:9; Ezek 30:5). The place names in Hebrew are actually Cush, Put, and Lud. “Cush” has already been identified in Jer 13:23 as the region along the Nile south of Egypt most commonly referred to as Ethiopia. The identification of “Put” and “Lud” are both debated though it is generally felt that Put was a part of Libya and Lud is to be identified with Lydia in Asia Minor. For further discussion see M. J. Mellink, “Lud, Ludim” IDB 3:178, and T. O. Lambdin, “Put,” IDB 3:971.

[46:9]  ²⁹ tn Heb “who grasp and bend the bow.”

[50:26]  ³⁰ tn Heb “Come against her from the end.” There is a great deal of debate about the meaning of “from the end” (מִקֵּץ, miqqets). Some follow the suggestion of F. Giesebrecht in BDB 892 s.v. קָצֶה 3 and emend the text to מִקָּצֶה (miqqatseh) on the basis of the presumed parallel in Jer 51:31 which is interpreted as “on all sides,” i.e., “from every quarter/side.” However, the phrase does not mean that in Jer 51:31 but is used as it is elsewhere of “from one end to another,” i.e., in its entirety (so Gen 19:4). The only real parallel here is the use of the noun קֵץ (qets) with a suffix in Isa 37:24 referring to the remotest part, hence something like from the end (of the earth), i.e., from a far away place. The referent “her” has been clarified here to refer to Babylonia in case someone might not see the connection between v. 25d and v. 26.

[50:26]  ³¹ tn Heb “Pile her up like heaps.” Many commentators understand the comparison to be to heaps of grain (compare usage of עֲרֵמָה (’aremah) in Hag 2:16; Neh 13:15; Ruth 3:7). However, BDB 790 s.v. עֲרֵמָה is more likely correct that this refers to heaps of ruins (compare the usage in Neh 4:2 [3:34 HT]).

[50:26]  ³² sn Compare Jer 50:21 and see the study note on 25:9.

[50:26]  ³³ tn Heb “Do not let there be to her a remnant.” According to BDB 984 s.v. שְׁאֵרִית this refers to the last remnant of people, i.e., there won’t be any survivors. Compare the usage in Jer 11:23.