Yeremia 2:6

2:6 They did not ask:

‘Where is the Lord who delivered us out of Egypt,

who brought us through the wilderness,

through a land of desert sands and rift valleys,

through a land of drought and deep darkness, ¹ 

through a land in which no one travels,

and where no one lives?’ ² 

Yeremia 2:23

2:23 “How can you say, ‘I have not made myself unclean.

I have not paid allegiance to ³  the gods called Baal.’

Just look at the way you have behaved in the Valley of Hinnom! ⁴ 

Think about the things you have done there!

You are like a flighty, young female camel

that rushes here and there, crisscrossing its path. ⁵ 

Yeremia 2:27

2:27 They say to a wooden idol, ⁶  ‘You are my father.’

They say to a stone image, ‘You gave birth to me.’ ⁷ 

Yes, they have turned away from me instead of turning to me. ⁸ 

Yet when they are in trouble, they say, ‘Come and save us!’

Yeremia 2:31

2:31 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? ⁹ 

Why then do you ¹⁰  say, ‘We are free to wander. ¹¹ 

We will not come to you any more?’

Yeremia 3:1

3:1 “If a man divorces his wife

and she leaves him and becomes another man’s wife,

he may not take her back again. ¹² 

Doing that would utterly defile the land. ¹³ 

But you, Israel, have given yourself as a prostitute to many gods. ¹⁴ 

So what makes you think you can return to me?” ¹⁵ 

says the Lord.

Yeremia 3:7

3:7 Yet even after she had done all that, I thought that she might come back to me. ¹⁶  But she did not. Her sister, unfaithful Judah, saw what she did. ¹⁷ 

Yeremia 3:25

3:25 Let us acknowledge ¹⁸  our shame.

Let us bear the disgrace that we deserve. ¹⁹ 

For we have sinned against the Lord our God,

both we and our ancestors.

From earliest times to this very day

we have not obeyed the Lord our God.’

Yeremia 4:29

4:29 At the sound of the approaching horsemen and archers

the people of every town will flee.

Some of them will hide in the thickets.

Others will climb up among the rocks.

All the cities will be deserted.

No one will remain in them.

Yeremia 5:3

5:3 Lord, I know you look for faithfulness. ²⁰ 

But even when you punish these people, they feel no remorse. ²¹ 

Even when you nearly destroy them, they refuse to be corrected.

They have become as hardheaded as a rock. ²² 

They refuse to change their ways. ²³ 

Yeremia 5:5

5:5 I will go to the leaders ²⁴ 

and speak with them.

Surely they know what the Lord demands. ²⁵ 

Surely they know what their God requires of them.” ²⁶ 

Yet all of them, too, have rejected his authority

and refuse to submit to him. ²⁷ 

Yeremia 7:13

7:13 You also have done all these things, says the Lord, and I have spoken to you over and over again. ²⁸  But you have not listened! You have refused to respond when I called you to repent! ²⁹ 

Yeremia 7:32

7:32 So, watch out!” ³⁰  says the Lord. “The time will soon come when people will no longer call those places Topheth or the Valley of Ben Hinnom. But they will call that valley ³¹  the Valley of Slaughter and they will bury so many people in Topheth they will run out of room. ³² 

Yeremia 8:6

8:6 I have listened to them very carefully, ³³ 

but they do not speak honestly.

None of them regrets the evil he has done.

None of them says, “I have done wrong!” ³⁴ 

All of them persist in their own wayward course ³⁵ 

like a horse charging recklessly into battle.

Yeremia 8:19

8:19 I hear my dear people ³⁶  crying out ³⁷ 

throughout the length and breadth of the land. ³⁸ 

They are crying, ‘Is the Lord no longer in Zion?

Is her divine King ³⁹  no longer there?’”

The Lord answers, ⁴⁰ 

“Why then do they provoke me to anger with their images,

with their worthless foreign idols?” ⁴¹ 

Yeremia 9:12

9:12 I said, ⁴² 

“Who is wise enough to understand why this has happened? ⁴³ 

Who has a word from the Lord that can explain it? ⁴⁴ 

Why does the land lie in ruins?

Why is it as scorched as a desert through which no one travels?”

Yeremia 10:7

10:7 Everyone should revere you, O King of all nations, ⁴⁵ 

because you deserve to be revered. ⁴⁶ 

For there is no one like you

among any of the wise people of the nations nor among any of their kings. ⁴⁷ 

Yeremia 10:25

10:25 Vent your anger on the nations that do not acknowledge you. ⁴⁸ 

Vent it on the peoples ⁴⁹  who do not worship you. ⁵⁰ 

For they have destroyed the people of Jacob. ⁵¹ 

They have completely destroyed them ⁵² 

and left their homeland in utter ruin.

Yeremia 11:8

11:8 But they did not listen to me or pay any attention to me! Each one of them followed the stubborn inclinations of his own wicked heart. So I brought on them all the punishments threatened in the covenant because they did not carry out its terms as I commanded them to do.’” ⁵³ 

Yeremia 12:1

12:1 Lord, you have always been fair

whenever I have complained to you. ⁵⁴ 

However, I would like to speak with you about the disposition of justice. ⁵⁵ 

Why are wicked people successful? ⁵⁶ 

Why do all dishonest people have such easy lives?

Yeremia 14:14

14:14 Then the Lord said to me, “Those prophets are prophesying lies while claiming my authority! ⁵⁷  I did not send them. I did not commission them. ⁵⁸  I did not speak to them. They are prophesying to these people false visions, worthless predictions, ⁵⁹  and the delusions of their own mind.

Yeremia 14:19

14:19 Then I said,

“Lord, ⁶⁰  have you completely rejected the nation of Judah?

Do you despise ⁶¹  the city of Zion?

Why have you struck us with such force

that we are beyond recovery? ⁶² 

We hope for peace, but nothing good has come of it.

We hope for a time of relief from our troubles, but experience terror. ⁶³ 

Yeremia 16:19

16:19 Then I said, ⁶⁴ 

“Lord, you give me strength and protect me.

You are the one I can run to for safety when I am in trouble. ⁶⁵ 

Nations from all over the earth

will come to you and say,

‘Our ancestors had nothing but false gods –

worthless idols that could not help them at all. ⁶⁶ 

Yeremia 17:16

17:16 But I have not pestered you to bring disaster. ⁶⁷ 

I have not desired the time of irreparable devastation. ⁶⁸ 

You know that.

You are fully aware of every word that I have spoken. ⁶⁹ 

Yeremia 19:15

19:15 “The Lord God of Israel who rules over all ⁷⁰  says, ‘I will soon bring on this city and all the towns surrounding it ⁷¹  all the disaster I threatened to do to it. I will do so because they have stubbornly refused ⁷²  to pay any attention to what I have said!’”

Yeremia 21:13

21:13 Listen, you ⁷³  who sit enthroned above the valley on a rocky plateau.

I am opposed to you,’ ⁷⁴  says the Lord. ⁷⁵ 

‘You boast, “No one can swoop down on us.

No one can penetrate into our places of refuge.” ⁷⁶ 

Yeremia 23:14

23:14 But I see the prophets of Jerusalem ⁷⁷ 

doing something just as shocking.

They are unfaithful to me

and continually prophesy lies. ⁷⁸ 

So they give encouragement to people who are doing evil,

with the result that they do not stop their evildoing. ⁷⁹ 

I consider all of them as bad as the people of Sodom,

and the citizens of Jerusalem as bad as the people of Gomorrah. ⁸⁰ 

Yeremia 25:27

25:27 Then the Lord said to me, ⁸¹  “Tell them that the Lord God of Israel who rules over all ⁸²  says, ⁸³  ‘Drink this cup ⁸⁴  until you get drunk and vomit. Drink until you fall down and can’t get up. ⁸⁵  For I will send wars sweeping through you.’ ⁸⁶ 

Yeremia 30:10

30:10 So I, the Lord, tell you not to be afraid,

you descendants of Jacob, my servants. ⁸⁷ 

Do not be terrified, people of Israel.

For I will rescue you and your descendants

from a faraway land where you are captives. ⁸⁸ 

The descendants of Jacob will return to their land and enjoy peace.

They will be secure and no one will terrify them. ⁸⁹ 

Yeremia 31:9

31:9 They will come back shedding tears of contrition.

I will bring them back praying prayers of repentance. ⁹⁰ 

I will lead them besides streams of water,

along smooth paths where they will never stumble. ⁹¹ 

I will do this because I am Israel’s father;

Ephraim ⁹²  is my firstborn son.’”

Yeremia 31:34

31:34 “People will no longer need to teach their neighbors and relatives to know me. ⁹³  For all of them, from the least important to the most important, will know me,” ⁹⁴  says the Lord. “For ⁹⁵  I will forgive their sin and will no longer call to mind the wrong they have done.”

Yeremia 32:40

32:40 I will make a lasting covenant ⁹⁶  with them that I will never stop doing good to them. ⁹⁷  I will fill their hearts and minds with respect for me so that ⁹⁸  they will never again turn ⁹⁹  away from me.

Yeremia 33:5

33:5 ‘The defenders of the city will go out and fight with the Babylonians. ¹⁰⁰  But they will only fill those houses and buildings with the dead bodies of the people that I will kill in my anger and my wrath. ¹⁰¹  That will happen because I have decided to turn my back on ¹⁰²  this city on account of the wicked things they have done. ¹⁰³ 

Yeremia 35:14

35:14 Jonadab son of Rechab ordered his descendants not to drink wine. His orders have been carried out. ¹⁰⁴  To this day his descendants have drunk no wine because they have obeyed what their ancestor commanded them. But I ¹⁰⁵  have spoken to you over and over again, ¹⁰⁶  but you have not obeyed me!

Yeremia 40:15

40:15 Then Johanan son of Kareah spoke privately to Gedaliah there at Mizpah, “Let me go and kill Ishmael the son of Nethaniah before anyone knows about it. Otherwise he will kill you ¹⁰⁷  and all the Judeans who have rallied around you will be scattered. Then what remains of Judah will disappear.”

Yeremia 43:12

43:12 He will set fire ¹⁰⁸  to the temples of the gods of Egypt. He will burn their gods or carry them off as captives. ¹⁰⁹  He will pick Egypt clean like a shepherd picks the lice from his clothing. ¹¹⁰  He will leave there unharmed. ¹¹¹ 

Yeremia 44:7

44:7 “So now the Lord, the God who rules over all, the God of Israel, ¹¹²  asks, ‘Why will you do such great harm to yourselves? Why should every man, woman, child, and baby of yours be destroyed from the midst of Judah? Why should you leave yourselves without a remnant?

Yeremia 44:22

44:22 Finally the Lord could no longer endure your wicked deeds and the disgusting things you did. That is why your land has become the desolate, uninhabited ruin that it is today. That is why it has become a proverbial example used in curses. ¹¹³ 

Yeremia 44:25

44:25 The Lord God of Israel who rules over all says, ‘You women ¹¹⁴  have confirmed by your actions what you vowed with your lips! You said, “We will certainly carry out our vows to sacrifice and pour out drink offerings to the Queen of Heaven.” Well, then fulfill your vows! Carry them out!’ ¹¹⁵ 

Yeremia 46:27

A Promise of Hope for Israel

46:27 ¹¹⁶ “You descendants of Jacob, my servants, ¹¹⁷  do not be afraid;

do not be terrified, people of Israel.

For I will rescue you and your descendants

from the faraway lands where you are captives. ¹¹⁸ 

The descendants of Jacob will return to their land and enjoy peace.

They will be secure and no one will terrify them.

Yeremia 48:45

48:45 In the shadows of the walls of Heshbon

those trying to escape will stand helpless.

For a fire will burst forth from Heshbon.

Flames will shoot out from the former territory of Sihon.

They will burn the foreheads of the people of Moab,

the skulls of those war-loving people. ¹¹⁹ 

Yeremia 49:1

Judgment Against Ammon

49:1 The Lord spoke about the Ammonites. ¹²⁰ 

“Do you think there are not any people of the nation of Israel remaining?

Do you think there are not any of them remaining to reinherit their land?

Is that why you people who worship the god Milcom ¹²¹ 

have taken possession of the territory of Gad and live in his cities? ¹²² 

Yeremia 50:9

50:9 For I will rouse into action and bring against Babylon

a host of mighty nations ¹²³  from the land of the north.

They will set up their battle lines against her.

They will come from the north and capture her. ¹²⁴ 

Their arrows will be like a skilled soldier ¹²⁵ 

who does not return from the battle empty-handed. ¹²⁶ 

Yeremia 50:34

50:34 But the one who will rescue them ¹²⁷  is strong.

He is known as the Lord who rules over all. ¹²⁸ 

He will strongly ¹²⁹  champion their cause.

As a result ¹³⁰  he will bring peace and rest to the earth,

but trouble and turmoil ¹³¹  to the people who inhabit Babylonia. ¹³² 

Yeremia 50:42

50:42 Its soldiers are armed with bows and spears.

They are cruel and show no mercy.

They sound like the roaring sea

as they ride forth on their horses.

Lined up in formation like men going into battle,

they are coming against you, fair Babylon! ¹³³ 

[2:6]  ¹ tn This word is erroneously rendered “shadow of death” in most older English versions; that translation is based on a faulty etymology. Contextual studies and comparative Semitic linguistics have demonstrated that the word is merely another word for darkness. It is confined to poetic texts and often carries connotations of danger and distress. It is associated in poetic texts with the darkness of a prison (Ps 107:10, 14), a mine (Job 28:3), and a ravine (Ps 23:4). Here it is associated with the darkness of the wasteland and ravines of the Sinai desert.

[2:6]  ² sn The context suggests that the question is related to a lament where the people turn to God in their troubles, asking him for help and reminding him of his past benefactions. See for example Isa 63:11-19 and Ps 44. It is an implicit prayer for his intervention, cf. 2 Kgs 2:14.

[2:23]  ³ tn Heb “I have not gone/followed after.” See the translator’s note on 2:5 for the meaning and usage of this idiom.

[2:23]  ⁴ tn Heb “Look at your way in the valley.” The valley is an obvious reference to the Valley of Hinnom where Baal and Molech were worshiped and child sacrifice was practiced.

[2:23]  ⁵ sn The metaphor is intended to depict Israel’s lack of clear direction and purpose without the Lord’s control.

[2:27]  ⁶ tn Heb “wood…stone…”

[2:27]  ⁷ sn The reference to wood and stone is, of course, a pejorative reference to idols made by human hands. See the next verse where reference is made to “the gods you have made.”

[2:27]  ⁸ tn Heb “they have turned [their] backs to me, not [their] faces.”

[2:31]  ⁹ 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]  ¹⁰ tn Heb “my people.”

[2:31]  ¹¹ 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.

[3:1]  ¹² tn Heb “May he go back to her again?” The question is rhetorical and expects a negative answer.

[3:1]  sn For the legal background for the illustration that is used here see Deut 24:1-4.

[3:1]  ¹³ tn Heb “Would the land not be utterly defiled?” The stative is here rendered actively to connect better with the preceding. The question is rhetorical and expects a positive answer.

[3:1]  ¹⁴ tn Heb “But you have played the prostitute with many lovers.”

[3:1]  ¹⁵ tn Heb “Returning to me.” The form is the bare infinitive which the KJV and ASV have interpreted as an imperative “Yet, return to me!” However, it is more likely that a question is intended, expressing surprise in the light of the law alluded to and the facts cited. For the use of the infinitive absolute in the place of a finite verb, cf. GKC 346 §113.ee. For the introduction of a question without a question marker, cf. GKC 473 §150.a.

[3:7]  ¹⁶ tn Or “I said to her, ‘Come back to me!’” The verb אָמַר (’amar) usually means “to say,” but here it means “to think,” of an assumption that turns out to be wrong (so HALOT 66.4 s.v. אמר); cf. Gen 44:28; Jer 3:19; Pss 82:6; 139:11; Job 29:18; Ruth 4:4; Lam 3:18.

[3:7]  sn Open theists suggest that passages such as this indicate God has limited foreknowledge; however, more traditional theologians view this passage as an extended metaphor in which God presents himself as a deserted husband, hoping against hope that his adulterous wife might return to him. The point of the metaphor is not to make an assertion about God’s foreknowledge, but to develop the theme of God’s heartbreak due to Israel’s unrepentance.

[3:7]  ¹⁷ tn The words “what she did” are not in the text but are implicit from the context and are supplied in the translation for clarification.

[3:25]  ¹⁸ tn Heb “Let us lie down in….”

[3:25]  ¹⁹ tn Heb “Let us be covered with disgrace.”

[5:3]  ²⁰ tn Heb “O Lord, are your eyes not to faithfulness?” The question is rhetorical and expects a positive answer.

[5:3]  ²¹ tn Commentaries and lexicons debate the meaning of the verb here. The MT is pointed as though from a verb meaning “to writhe in anguish or contrition” (חוּל [khul]; see, e.g., BDB 297 s.v. חוּל 2.c), but some commentaries and lexicons repoint the text as though from a verb meaning “to be sick,” thus “to feel pain” (חָלָה [khalah]; see, e.g., HALOT 304 s.v. חָלָה 3). The former appears more appropriate to the context.

[5:3]  ²² tn Heb “They made their faces as hard as a rock.”

[5:3]  ²³ tn Or “to repent”; Heb “to turn back.”

[5:5]  ²⁴ tn Or “people in power”; Heb “the great ones.”

[5:5]  ²⁵ tn Heb “the way of the Lord.”

[5:5]  ²⁶ tn Heb “the judgment [or ordinance] of their God.”

[5:5]  ²⁷ tn Heb “have broken the yoke and torn off the yoke ropes.” Compare Jer 2:20 and the note there.

[7:13]  ²⁸ tn This reflects a Hebrew idiom (e.g., 7:25; 11:7; 25:3, 4), i.e., an infinitive of a verb meaning “to do something early [or eagerly]” followed by an infinitive of another verb of action. Cf. HALOT 1384 s.v. שָׁכַם Hiph.2.

[7:13]  ²⁹ tn Heb “I called to you and you did not answer.” The words “to repent” are not in the text but are supplied in the translation for clarity.

[7:32]  ³⁰ tn Heb “Therefore, behold!”

[7:32]  ³¹ tn Heb “it will no longer be said ‘Topheth’ or ‘the Valley of Ben Hinnom’ but ‘the valley of slaughter.’

[7:32]  ³² tn Heb “And they will bury in Topheth so there is not room.”

[8:6]  ³³ tn Heb “I have paid attention and I have listened.” This is another case of two concepts being joined by “and” where one expresses the main idea and the other acts as an adverbial or adjectival modifier (a figure called hendiadys).

[8:6]  ³⁴ tn Heb “What have I done?” The addition of the word “wrong” is implicit in the context and is supplied in the translation for clarity. The rhetorical question does not function as a denial of wrongdoing, but rather as contrite shock at one’s own wrongdoing. It is translated as a declaration for the sake of clarity.

[8:6]  ³⁵ tn Heb “each one of them turns aside into their own running course.”

[8:6]  sn The wordplay begun in v. 4 is continued here. The word translated “turns aside” in the literal translation and “wayward” in the translation is from the same root as “go the wrong way,” “turn around,” “turn away from me,” “apostasy,” “turn back to me.” What God hoped for were confessions of repentance and change of behavior; what he got was denial of wrongdoing and continued turning away from him.

[8:19]  ³⁶ tn Heb “daughter of my people.” For the translation given here see 4:11 and the note on the phrase “dear people” there.

[8:19]  ³⁷ tn Heb “Behold the voice of the crying of the daughter of my people.”

[8:19]  ³⁸ tn Heb “Land of distances, i.e., of wide extent.” For parallel usage cf. Isa 33:17.

[8:19]  ³⁹ tn Heb “her King” but this might be misunderstood by some to refer to the Davidic ruler even with the capitalization.

[8:19]  ⁴⁰ tn The words, “The Lord would answer” are not in the text but are implicit from the words that follow. They are supplied in the translation for clarity. Another option would be to add “And I can just hear the Lord reply.”

[8:19]  ⁴¹ sn The people’s cry and the Lord’s interruption reflect the same argument that was set forth in the preceding chapter. They have misguided confidence that the Lord is with them regardless of their actions and he responds that their actions have provoked him to the point of judging them. See especially 7:4 and 7:30.

[9:12]  ⁴² tn The words, “I said” are not in the text. It is not clear that a shift in speaker has taken place. However, the words of the verse are very unlikely to be a continuation of the Lord’s threat. It is generally assumed that these are the words of Jeremiah and that a dialogue is going on between him and the Lord in vv. 9-14. That assumption is accepted here.

[9:12]  ⁴³ tn Heb “Who is the wise man that he may understand this?”

[9:12]  ⁴⁴ tn Heb “And [who is the man] to whom the mouth of the Lord has spoken that he may explain it?”

[10:7]  ⁴⁵ tn Heb “Who should not revere you…?” The question is rhetorical and expects a negative answer.

[10:7]  ⁴⁶ tn Heb “For it is fitting to you.”

[10:7]  ⁴⁷ tn Heb “their royalty/dominion.” This is a case of substitution of the abstract for the concrete “royalty, royal power” for “kings” who exercise it.

[10:25]  ⁴⁸ tn Heb “know you.” For this use of the word “know” (יָדַע, yada’) see the note on 9:3.

[10:25]  ⁴⁹ tn Heb “tribes/clans.”

[10:25]  ⁵⁰ tn Heb “who do not call on your name.” The idiom “to call on your name” (directed to God) refers to prayer (mainly) and praise. See 1 Kgs 18:24-26 and Ps 116:13, 17. Here “calling on your name” is parallel to “acknowledging you.” In many locations in the OT “name” is equivalent to the person. 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 a person’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).

[10:25]  ⁵¹ tn Heb “have devoured Jacob.”

[10:25]  ⁵² tn Or “have almost completely destroyed them”; Heb “they have devoured them and consumed them.” The figure of hyperbole is used here; elsewhere Jeremiah and God refer to the fact that they will not be completely consumed. See for example 4:27; 5:10, 18.

[11:8]  ⁵³ tn Heb “So I brought on them all the terms of this covenant which I commanded to do and they did not do.” There is an interesting polarity that is being exploited by two different nuances implicit in the use of the word “terms” (דִּבְרֵי [divre], literally “words”), i.e., what the Lord “brings on” them, namely, the curses that are the penalty for disobedience and the stipulations that they are “to do,” that is, to carry out. The sentence is broken up this way in keeping with contemporary English style to avoid the long and complicated style of the original.

[12:1]  ⁵⁴ tn Or “Lord, you are fair when I present my case before you.”

[12:1]  ⁵⁵ tn Heb “judgments” or “matters of justice.” For the nuance of “complain to,” “fair,” “disposition of justice” assumed here, see BDB 936 s.v. רִיב Qal.4 (cf. Judg 21:22); BDB 843 s.v. צַדִּיק 1.d (cf. Ps 7:12; 11:7); BDB 1049 s.v. מִשְׁפָּט 1.f (cf. Isa 26:8; Ps 10:5; Ezek 7:27).

[12:1]  ⁵⁶ tn Heb “Why does the way [= course of life] of the wicked prosper?”

[14:14]  ⁵⁷ tn Heb “Falsehood those prophets are prophesying in my name.” 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).

[14:14]  ⁵⁸ tn Heb “I did not command them.” Compare 1 Chr 22:12 for usage.

[14:14]  ⁵⁹ tn Heb “divination and worthlessness.” The noun “worthlessness” stands as a qualifying “of” phrase (= to an adjective; an attributive genitive in Hebrew) after a noun in Zech 11:17; Job 13:4. This is an example of hendiadys where two nouns are joined by “and” with one serving as the qualifier of the other.

[14:14]  sn The word translated “predictions” here is really the word “divination.” Divination was prohibited in Israel (cf. Deut 18:10, 14). The practice of divination involved various mechanical means to try to predict the future. The word was used here for its negative connotations in a statement that is rhetorically structured to emphasize the falseness of the promises of the false prophets. It would be unnatural to contemporary English style to try to capture this emphasis in English. In the Hebrew text the last sentence reads: “False vision, divination, and worthlessness and the deceitfulness of their heart they are prophesying to them.” For the emphasis in the preceding sentence see the note there.

[14:19]  ⁶⁰ tn The words, “Then I said, ‘Lord” are not in the Hebrew text. It is obvious from the context that the Lord is addressee. The question of the identity of the speaker is the same as that raised in vv. 7-9 and the arguments set forth there are applicable here as well. Jeremiah is here identifying with the people and doing what they refuse to do, i.e., confess their sins and express their trust in him.

[14:19]  ⁶¹ tn Heb “does your soul despise.” Here as in many places the word “soul” stands as part for whole for the person himself emphasizing emotional and volitional aspects of the person. However, in contemporary English one does not regularly speak of the “soul” in contexts such as this but of the person.

[14:19]  sn There is probably a subtle allusion to the curses called down on the nation for failure to keep their covenant with God. The word used here is somewhat rare (גָּעַל, ga’al). It is used of Israel’s rejection of God’s stipulations and of God’s response to their rejection of him and his stipulations in Lev 26:11, 15, 30, 43-44. That the allusion is intended is probable when account is taken of the last line of v. 21.

[14:19]  ⁶² tn Heb “Why have you struck us and there is no healing for us.” The statement involves poetic exaggeration (hyperbole) for rhetorical effect.

[14:19]  ⁶³ tn Heb “[We hope] for a time of healing but behold terror.”

[14:19]  sn The last two lines of this verse are repeated word for word from 8:15. There they are spoken by the people.

[16:19]  ⁶⁴ tn The words “Then I said” are not in the text. They are supplied in the translation to show the shift from God, who has been speaking to Jeremiah, to Jeremiah, who here addresses God.

[16:19]  sn The shift here is consistent with the interruptions that have taken place in chapters 14 and 15 and in Jeremiah’s response to God’s condemnation of the people of Judah’s idolatry in chapter 10 (note especially vv. 6-16).

[16:19]  ⁶⁵ tn Heb “O Lord, my strength and my fortress, my refuge in the day of trouble. The literal which piles up attributes is of course more forceful than the predications. However, piling up poetic metaphors like this adds to the length of the English sentence and risks lack of understanding on the part of some readers. Some rhetorical force has been sacrificed for the sake of clarity.

[16:19]  ⁶⁶ tn Once again the translation has sacrificed some of the rhetorical force for the sake of clarity and English style: Heb “Only falsehood did our ancestors possess, vanity and [things in which?] there was no one profiting in them.”

[16:19]  sn This passage offers some rather forceful contrasts. The Lord is Jeremiah’s source of strength, security, and protection. The idols are false gods, worthless idols, that can offer no help at all.

[17:16]  ⁶⁷ tc Heb “I have not run after you for the sake of disaster.” The translation follows the suggestion of some ancient versions. The Hebrew text reads “I have not run from being a shepherd after you.” The translation follows two Greek versions (Aquila and Symmachus) and the Syriac in reading the word “evil” or “disaster” here in place of the word “shepherd” in the Hebrew text. The issue is mainly one of vocalization. The versions mentioned are reading a form מֵרָעָה (mera’ah) instead of מֵרֹעֶה (mero’eh). There does not appear to be any clear case of a prophet being called a shepherd, especially in Jeremiah where it is invariably used of the wicked leaders/rulers of Judah, the leaders/rulers of the enemy that he brings to punish them, or the righteous ruler that he will bring in the future. Moreover, there are no cases where the preposition “after” is used with the verb “shepherd.” Parallelism also argues for the appropriateness of this reading; “disaster” parallels the “incurable day.” The thought also parallels the argument thus far. Other than 11:20; 12:3; 15:15 where he has prayed for vindication by the Lord punishing his persecutors as they deserve, he has invariably responded to the Lord’s word of disaster with laments and prayers for his people (see 4:19-21; 6:24; 8:18; 10:19-25; 14:7-9, 19-22).

[17:16]  ⁶⁸ tn Heb “the incurable day.” For the use of this word see the note on 17:9.

[17:16]  ⁶⁹ tn Heb “that which goes out of my lip is right in front of your face.”

[19:15]  ⁷⁰ tn Heb “Yahweh of armies, the God of Israel.”

[19:15]  sn See the study notes on 2:19 and 7:3 for explanation of this title.

[19:15]  ⁷¹ tn Heb “all its towns.”

[19:15]  ⁷² tn Heb “They hardened [or made stiff] their neck so as not to.”

[21:13]  ⁷³ 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 Lord, who are saying [masc. pl.].” Verses 13-14 are generally treated as a separate oracle addressed to Jerusalem. The basis for this is (1) the appropriateness of the description here to the city of Jerusalem; (2) the rather similar reference to Jerusalem smugly living in her buildings made from cedars of Lebanon in 22:23; (3) the use of the second feminine singular pronoun “you” in other places in reference to Jerusalem (cf. clearly in 4:14; 6:8; 13:20; 15:5-6); (4) the use of the feminine singular participle to refer to personified Jerusalem in 10:17 as well as 20:23. However, the description in 21:13 is equally appropriate to the royal household that the Lord has been addressing; the palace stood on the Ophel or fill between the northern and southern hill just south of the temple and overlooked the Kidron valley. Moreover, the word “enthroned” is even more fitting to the royal household than to Jerusalem. The phrase “enthroned above the valley” is literally “inhabitant of the valley.” But since the literal is inappropriate for either Jerusalem or the royal palace, the phrase is regularly interpreted after the parallel phrase referring to the Lord “enthroned above the cherubim.” The royal house was “enthroned” more literally than Jerusalem was. Taking this to refer to the royal court rather than Jerusalem also introduces one less unintroduced entity by the shift in pronoun in vv. 11-14 as well as eliminating the introduction of an otherwise unintroduced oracle. The “you” of “you boast” is actually the masculine plural participle (Heb “who say”) that modifies the feminine singular participle “you who sit enthroned” and goes back to the masculine plural imperatives in v. 12 rather than introducing a new entity, the people of the city. The participle “you who sit enthroned” is to be interpreted as a collective referring to the royal court not a personification of the city of Jerusalem (cf. GKC 394 §122.s and see, e.g., Isa 12:6; Mic 1:11). Moreover, taking the referent to be the royal court makes the reference to the word translated “palace” much more natural. The word is literally “forest” and is often seen to be an allusion to the armory which was called the “Forest of Lebanon” (1 Kgs 7:2; 10:17; 10:21; Isa 22:8 and see also Ezek 17:3 in an allegory (17:2-18) which may have been contemporary with this oracle). Taking the oracle to refer to the royal court also makes this oracle more parallel with the one that follows where destruction of the palace leads also to the destruction of the city.

[21:13]  ⁷⁴ tn Heb “I am against you.”

[21:13]  ⁷⁵ tn Heb “oracle of the Lord.”

[21:13]  ⁷⁶ 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).

[23:14]  ⁷⁷ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[23:14]  ⁷⁸ tn Or “they commit adultery and deal falsely.” The word “shocking” only occurs here and in 5:30 where it is found in the context of prophesying lies. This almost assures that the reference to “walking in lies” (Heb “in the lie”) is referring to false prophesy. Moreover the references to the prophets in 5:13 and in 14:13-15 are all in the context of false prophesy as are the following references in this chapter in 23:24, 26, 32 and in 28:15. This appears to be the theme of this section. This also makes it likely that the reference to adultery is not literal adultery, though two of the false prophets in Babylon were guilty of this (29:23). The reference to “encouraging those who do evil” that follows also makes more sense if they were preaching messages of comfort rather than messages of doom. The verbs here are infinitive absolutes in place of the finite verb, probably used to place greater emphasis on the action (cf. Hos 4:2 in a comparable judgment speech.)

[23:14]  ⁷⁹ tn Heb “So they strengthen the hands of those doing evil so that they do not turn back from their evil.” For the use of the figure “strengthen the hands” meaning “encourage” see Judg 9:24; Ezek 13:22 (and cf. BDB 304 s.v. חָזַק Piel.2). The vav consecutive on the front of the form gives the logical consequence equivalent to “so” in the translation.

[23:14]  ⁸⁰ tn Heb “All of them are to me like Sodom and its [Jerusalem’s] inhabitants like Gomorrah.”

[23:14]  sn The rhetoric of this passage is very forceful. Like Amos who focuses attention on the sins of the surrounding nations to bring out more forcefully the heinousness of Israel’s sin, God focuses attention on the sins of the prophets of Samaria to bring out the even worse sin of the prophets of Jerusalem. (The oracle is directed at them, not at the prophets of Samaria. See the announcement of judgment that follows.) The Lord has already followed that tack with Judah in Jeremiah 2 (cf. 2:11). Moreover, he here compares the prophets and the evil-doing citizens of Jerusalem, whom they were encouraging through their false prophesy, to the people of Sodom and Gomorrah who were proverbial for their wickedness (Deut 32:32; Isa 1:10).

[25:27]  ⁸¹ tn The words “Then the Lord said to me” are not in the text. They are supplied in the translation for clarity, to connect this part of the narrative with vv. 15, 17 after the long intervening list of nations who were to drink the cup of God’s wrath in judgment.

[25:27]  ⁸² tn Heb “Yahweh of armies, the God of Israel.”

[25:27]  sn See the study notes on 2:19 and 7:3 for explanation of this extended title.

[25:27]  ⁸³ tn Heb “Tell them, ‘Thus says the Lord….’” The translation is intended to eliminate one level of imbedded quotation marks to help avoid confusion.

[25:27]  ⁸⁴ tn The words “this cup” are not in the text but are implicit to the metaphor and the context. They are supplied in the translation for clarity.

[25:27]  ⁸⁵ tn Heb “Drink, and get drunk, and vomit and fall down and don’t get up.” The imperatives following drink are not parallel actions but consequent actions. For the use of the imperative plus the conjunctive “and” to indicate consequent action, even intention see GKC 324-25 §110.f and compare usage in 1 Kgs 22:12; Prov 3:3b-4a.

[25:27]  ⁸⁶ tn Heb “because of the sword that I will send among you.” See the notes on 2:16 for explanation.

[30:10]  ⁸⁷ tn Heb “So do not be afraid, my servant Jacob, oracle of the Lord.” Here and elsewhere in the verse the terms Jacob and Israel are poetic for the people of Israel descended from the patriarch Jacob. The terms have been supplied throughout with plural referents for greater clarity.

[30:10]  ⁸⁸ tn Heb “For I will rescue you from far away, your descendants from the land of their captivity.”

[30:10]  ⁸⁹ sn Compare the ideals of the Mosaic covenant in Lev 26:6, the Davidic covenant in 2 Sam 7:10-11, and the new covenant in Ezek 34:25-31.

[31:9]  ⁹⁰ tn Heb “They will come with weeping; I will bring them with supplication.” The ideas of contrition and repentance are implicit from the context (cf. vv. 18-19) and are supplied for clarity.

[31:9]  ⁹¹ sn Jer 31:8-9 are reminiscent of the “New Exodus” motif of Isa 40-66 which has already been referred to in Jer 16:14-15; 23:7-8. See especially Isa 35:3-10; 40:3-5, 11; 41:17-20; 42:14-17; 43:16-21; 49:9-13. As there, the New Exodus will so outstrip the old that the old will pale in comparison and be almost forgotten (see Jer 23:7-8).

[31:9]  ⁹² sn Ephraim was the second son of Joseph who was elevated to a place of prominence in the family of Jacob by the patriarch’s special blessing. It was the strongest tribe in northern Israel and Samaria lay in its territory. It is often used as a poetic parallel for Israel as here. The poetry is not speaking of two separate entities here; it is a way of repeating an idea for emphasis. Moreover, there is no intent to show special preference for northern Israel over Judah. All Israel is metaphorically God’s son and the object of his special care and concern (Exod 4:22; Deut 32:6).

[31:34]  ⁹³ tn Heb “teach…, saying, ‘Know the Lord.’” The indirect quote has been chosen for stylistic reasons, i.e., to better parallel the following line.

[31:34]  sn As mentioned in the translator’s note on 9:3 (9:2 HT) “knowing” God in covenant contexts like this involves more than just an awareness of who he is (9:23 [9:22 HT]). It involves an acknowledgment of his sovereignty and whole hearted commitment to obedience to him. This is perhaps best seen in the parallelisms in Hos 4:1; 6:6 where “the knowledge of God” is parallel with faithfulness and steadfast love and in the context of Hos 4 refers to obedience to the Lord’s commands.

[31:34]  ⁹⁴ sn This statement should be understood against the background of Jer 8:8-9 where class distinctions were drawn and certain people were considered to have more awareness and responsibility for knowing the law and also Jer 5:1-5 and 9:3-9 where the sinfulness of Israel was seen to be universal across these class distinctions and no trust was to be placed in friends, neighbors, or relatives because all without distinction had cast off God’s yoke (i.e., refused to submit themselves to his authority).

[31:34]  ⁹⁵ tn The Hebrew particle כִּי (ki) that introduces this clause refers to more than just the preceding clause (i.e., that all will know the Lord) but to all of vv. 31-34a (See BDB 474 s.v. כִּי 3.c).

[32:40]  ⁹⁶ tn Heb “an everlasting covenant.” For the rationale for the rendering “agreement” and the nature of the biblical covenants see the study note on 11:2.

[32:40]  sn For other references to the lasting (or everlasting) nature of the new covenant see Isa 55:3; 61:8; Jer 50:5; Ezek 16:60; 37:26. The new covenant appears to be similar to the ancient Near Eastern covenants of grants whereby a great king gave a loyal vassal a grant of land or dynastic dominion over a realm in perpetuity in recognition of past loyalty. The right to such was perpetual as long as the great king exercised dominion, but the actual enjoyment could be forfeited by individual members of the vassal’s dynasty. The best example of such an covenant in the OT is the Davidic covenant where the dynasty was given perpetual right to rule over Israel. Individual kings might be disciplined and their right to enjoy dominion taken away, but the dynasty still maintained the right to rule (see 2 Sam 23:5; Ps 89:26-37 and note especially 1 Kgs 11:23-39). The new covenant appears to be the renewal of God’s promise to Abraham to always be the God of his descendants and for his descendants to be his special people (Gen 17:7) something they appear to have forfeited by their disobedience (see Hos 1:9). However, under the new covenant he promises to never stop doing them good and grants them a new heart, a new spirit, the infusion of his own spirit, and the love and reverence necessary to keep from turning away from him. The new covenant is not based on their past loyalty but on his gracious forgiveness and his gifts.

[32:40]  ⁹⁷ tn Or “stop being gracious to them” or “stop blessing them with good”; Heb “turn back from them to do good to them.”

[32:40]  ⁹⁸ tn Or “I will make them want to fear and respect me so much that”; Heb “I will put the fear of me in their hearts.” However, as has been noted several times, “heart” in Hebrew is more the center of the volition (and intellect) than the center of emotions as it is in English. Both translations are intended to reflect the difference in psychology.

[32:40]  ⁹⁹ tn The words “never again” are not in the text but are implicit from the context and are supplied not only by this translation but by a number of others.

[33:5]  ¹⁰⁰ tn Heb “The Chaldeans.” See the study note on 21:4 for further explanation.

[33:5]  ¹⁰¹ sn This refers to the tearing down of buildings within the city to strengthen the wall or to fill gaps in it which had been broken down by the Babylonian battering rams. For a parallel to this during the siege of Sennacherib in the time of Hezekiah see Isa 22:10; 2 Chr 32:5. These torn-down buildings were also used as burial mounds for those who died in the fighting or through starvation and disease during the siege. The siege prohibited them from taking the bodies outside the city for burial and leaving them in their houses or in the streets would have defiled them.

[33:5]  ¹⁰² tn Heb “Because I have hidden my face from.” The modern equivalent for this gesture of rejection is “to turn the back on.” See Ps 13:1 for comparable usage. The perfect is to be interpreted as a perfect of resolve (cf. IBHS 488-89 §30.5.1d and compare the usage in Ruth 4:3).

[33:5]  ¹⁰³ tn The translation and meaning of vv. 4-5 are somewhat uncertain. The translation and precise meaning of vv. 4-5 are uncertain at a number of points due to some difficult syntactical constructions and some debate about the text and meaning of several words. The text reads more literally, “33:4 For thus says the Lord, the God of Israel, concerning the houses of this city and concerning the houses of the kings of Judah which have been torn down on account the siege ramps and the sword 33:5 going to fight the Chaldeans and to fill them with the dead bodies of the men whom I have killed in my anger and in my wrath and on account of all whose wickedness I have hidden my face from this city.” There are two difficult syntactical forms (1) the participle at the beginning of v. 5 “going [or those going] to fight” (בָּאִים, ba’im) and (2) the infinitive plus suffix that introduces the next clause “and to fill them” (וּלְמַלְאָם, ulÿmal’am). The translation has interpreted the former as a verbal use of the participle with an indefinite subject “they” (= the defenders of Jerusalem who have torn down the buildings; cf. GKC 460-61 §144.i for this point of grammar). The conjunction plus preposition plus infinitive construct has been interpreted as equivalent to a finite verb (cf. IBHS 611 §36.3.2a, i.e., “and they will fill them [the houses and buildings of v. 4]”). Adopting the Greek text of these two verses would produce a smoother reading. It reads “For thus says the Lord concerning the houses of this city and concerning the houses of the kings of Judah which have been pulled down for mounds and fortifications to fight against the Chaldeans and to fill it [should be “them”] with the corpses of men whom I smote in my anger and my wrath and I turned away my face from them [rather than from “this city” of the Hebrew text] for all their wickedness: Behold I will…” The Greek does not have the problem with the participle because it has seen it as part of a word meaning fortification. This also eliminates the problem with the infinitive because it is interpreted as parallel with “to fight.” I.e., the defenders used these torn-down buildings for defensive fortifications and for burial places. It would be tempting to follow this reading. However, there is no graphically close form for “fortification” that would explain how the more difficult בָּאִים הֶחָרֶב (hekharev ba’im) of the Hebrew text arose and there is doubt whether סֹלְלוֹת (solÿlot) can refer to a defense mound. W. L. Holladay (Jeremiah [Hermeneia], 2:221, 225) has suggested reading הַחֲרַכִּים (hakharakim) in place of הֶחָרֶב (hekharev) in the technical sense of “crenels,” the gaps between the raised portion on top of the wall (which raised portion he calls “merlons” and equates with סֹלְלוֹת, solÿlot). He does not, however, further suggest seeing בָּאִים (ba’im) as part of this corrupted form, choosing to see it rather as a gloss. His emendation and interpretation, however, have been justly criticized as violating the usage of both סֹלְלוֹת which is elsewhere “siege mound” and חֲרַכִּים (kharakim) which elsewhere refers only to the latticed opening of a window (Song 2:9). Until a more acceptable explanation of how the difficult Hebrew text could have arisen from the Greek, the Hebrew should be retained, though it is admittedly awkward. G. L. Keown, P. J. Scalise, and T. G. Smothers (Jeremiah 26-52 [WBC], 166, 172) have perhaps the best discussion of the issues and the options involved here.

[35:14]  ¹⁰⁴ 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]  ¹⁰⁵ 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]  ¹⁰⁶ 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.

[40:15]  ¹⁰⁷ tn Heb “Why should he kill you?” However, this is one of those cases listed in BDB 554 s.v. מָה 4.d(b) where it introduces a question introducing rhetorically the reason why something should not be done. In cases like this BDB notes that it approximates the meaning “lest” and is translated in Greek by μήποτε (mhpote) or μή (mh) as the Greek version does here. Hence it is separated from the preceding and translated “otherwise” for the sake of English style.

[43:12]  ¹⁰⁸ tc The translation follows the Greek, Syriac, and Latin versions. The Hebrew text reads: “I will set fire to.” While it would be possible to explain the first person subject here in the same way as in the two verbs in v. 12b, the corruption of the Hebrew text is easy to explain here as a metathesis of two letters, י (yod) and ת (tav). The Hebrew reads הִצַּתִּי (hitsatti) and the versions presuppose הִצִּית (hitsit).

[43:12]  ¹⁰⁹ tn Heb “burn them or carry them off as captives.” Some of the commentaries and English versions make a distinction between the objects of the verbs, i.e., burn the temples and carry off the gods. However, the burning down of the temples is referred to later in v. 13.

[43:12]  sn It was typical in the ancient Near East for the images of the gods of vanquished nations to be carried off and displayed in triumphal procession on the return from battle to show the superiority of the victor’s gods over those of the vanquished (cf., e.g., Isa 46:1-2).

[43:12]  ¹¹⁰ tn Or “he will take over Egypt as easily as a shepherd wraps his cloak around him.” The translation follows the interpretation of HALOT 769 s.v. II ָעטָה Qal, the Greek translation, and a number of the modern commentaries (e.g., J. A. Thompson, Jeremiah [NICOT], 671). The only other passage where that translation is suggested for this verb is Isa 22:17 according to HAL. The alternate translation follows the more normal meaning of עָטָה (’atah; cf. BDB 741 s.v. I עָטָה Qal which explains “so completely will it be in his power”). The fact that the subject is “a shepherd” lends more credence to the former view though there may be a deliberate double meaning playing on the homonyms (cf. W. L. Holladay, Jeremiah [Hermeneia], 2:302).

[43:12]  ¹¹¹ tn Heb “in peace/wholeness/well-being/safety [shalom].”

[44:7]  ¹¹² tn Heb “Yahweh, the God of armies, the God of Israel.” Compare 35:17; 38:17 and for the title “God of armies” see the study note on 2:19.

[44:22]  ¹¹³ tn Heb “And/Then the Lord could no longer endure because of the evil of your deeds [and] because of the detestable things that you did and [or so] your land became a desolation and a waste and an occasion of a curse without inhabitant as this day.” The sentence has been broken up and restructured to better conform with contemporary English style, but an attempt has been made to preserve the causal and consequential connections.

[44:25]  ¹¹⁴ tn Or “You and your wives.” The text and referent here is uncertain because of the confusing picture that the alternation of pronouns presents in this verse. Three of the main verbs are second feminine plurals and one of them is second masculine plural. All the pronominal suffixes on the nouns are second masculine plurals. The Hebrew text reads: “You [masc. pl.] and your [masc. pl.] wives have spoken [2nd fem. pl.; תְּדַבֵּרְנָה, tÿdabberÿnah] with your [masc. pl.] mouth and you have fulfilled [masc. pl.; מִלֵּאתֶם, mille’tem] with your [masc. pl.] hands, saying, ‘We [common gender] will certainly carry out….’ Indeed fulfill [2nd fem. pl.; תָּקִימְנָה, taqimnah] your [masc. pl.] vows and indeed carry out [2nd fem. pl.; תַעֲשֶׂינָה, ta’asenah] your [masc. pl.] vows.” Older commentaries, such as K&D 22:165, explain the feminine verbs as a matter of the women being the principle subject. Most all modern commentaries (e.g., J. A. Thompson, J. Bright, W. L. Holladay, and G. L. Keown, P. J. Scalise, T. G. Smothers) follow the reading of the Greek version which reads “you women” (= אַתֵּנָה הַנָּשִּׁים, [’attenah hannashim]) in place of “you and your wives” (אַתֶּם וּנְשֵׁיכֶם, ’attem unÿshekhem) in the Hebrew. None of them, however, explain the use of the 2nd masc. plurals here. This is possibly a case where the masculine forms are used in the place of the feminine due to the dislike of Hebrew to use the feminine plural forms (cf. GKC 459 §144.a and 466 §145.t). This seems all the more probable when 2nd fem. pl. verbs are qualified by nouns with 2nd masc. pl. suffixes. The translation here follows this interpretation of the masc. pl. forms and reads “you women” with the Greek version in place of “you and your wives” and sees the referents throughout as the women.

[44:25]  ¹¹⁵ tn Heb “Carry out your vows!”

[44:25]  sn The commands here are, of course, sarcastic and not meant to be taken literally.

[46:27]  ¹¹⁶ sn Jer 46:27-28 are virtually the same as 30:10-11. The verses are more closely related to that context than to this. But the presence of a note of future hope for the Egyptians may have led to a note of encouragement also to the Judeans who were under threat of judgment at the same time (cf. the study notes on 46:2, 13 and 25:1-2 for the possible relative dating of these prophecies).

[46:27]  ¹¹⁷ tn Heb “And/But you do not be afraid, my servant Jacob.” Here and elsewhere in the verse the terms Jacob and Israel are poetic for the people of Israel descended from the patriarch Jacob. The terms have been supplied throughout with plural referents for greater clarity.

[46:27]  ¹¹⁸ tn Heb “For I will rescue you from far away, your descendants from the land of their captivity.”

[48:45]  ¹¹⁹ tn Or “of those noisy boasters.” Or “They will burn up the frontiers of Moab. They will burn up the mountain heights of those war-loving people.” The meaning of this verse is not entirely certain because of the highly figurative nature of the last two lines. The Hebrew text has been translated somewhat literally here. The Hebrew text reads: “In the shadow of Heshbon those fleeing stand without strength. For a fire goes forth from Heshbon, a flame from the midst of Sihon. And it devours the forehead of Moab and the skull of the sons of noise.” The meaning of the first part is fairly clear because v. 2 has already spoken of the conquest of Heshbon and a plot formed there to conquer the rest of the nation. The fire going forth from Heshbon would hence refer here to the conflagrations of war spreading from Heshbon to the rest of the country. The reference to the “midst of Sihon” is to be understood metonymically as a reference for the ruler to what he once ruled (cf. E. W. Bullinger, Figures of Speech, 583). The last two lines must refer to more than the fugitives who stopped at Heshbon for protection because it refers to the forehead of Moab (a personification of the whole land or nation). It is unclear, however, why reference is made to the foreheads and skulls of the Moabites, other than the fact that this verse seems to be a readaptation or reuse of Num 24:17 where the verb used with them is “smite” which fits nicely in the sense of martial destruction. Translated rather literally, it appears here to refer to the destruction by the fires of war of the Moabites, the part (forehead and skulls) put for the whole. TEV sees a reference here to the “frontiers” and “mountain heights” of Moab and this would work nicely for “foreheads” which is elsewhere used of the corner or border of a land in Neh 9:22. The word “crown” or “skull” might be a picturesque metaphor for the mountain heights of a land, but the word is never used elsewhere in such a figurative way. TEV (and CEV) which follows it might be correct here but there is no way to validate it. The meaning “war-loving people” for the phrase “sons of noise” is based on the suggestion of BDB 981 s.v. שָׁאוֹן 1 which relates the phrase to the dominant use for שָׁאוֹן (sha’on) and is adopted also by TEV, CEV, and C. von Orelli, Jeremiah, 341. REB “braggarts” and NIV “noisy boasters” seem to base the nuance on the usage of שָׁאוֹן (sha’on) in Jer 46:17 where Pharaoh is referred to as an empty noise and the reference to Moab’s arrogance and boasting in 48:29.

[48:45]  sn This verse and the next are an apparent adaptation and reuse of a victory song in Num 21:28-29 and a prophecy in Num 24:17. That explains the reference to Sihon who was the Amorite king who captured Heshbon and proceeded from there to capture most of northern Moab (the area between Heshbon and the Arnon) which has been referred to earlier in this prophecy. This prophecy appears to speak of the destruction of Moab beginning from the same place under the picture of a destructive fire which burns up all the people. The fire is a reference to the conflagrations of war in which the enemy captures the cities and sets them on fire and burns all the people in them. What Sihon once did (Num 21:28-29) and what Balaam prophesied would happen to Moab in the future (by David? Num 24:17) are being reapplied to a new situation.

[49:1]  ¹²⁰ sn Ammonites. Ammon was a small kingdom to the north and east of Moab which was in constant conflict with the Transjordanian tribes of Reuben, Gad, and Manasseh over territorial rights to the lands north and south of the Jabbok River. Ammon mainly centered on the city of Rabbah which is modern Amman. According to Judg 11:13 the Ammonites claimed the land between the Jabbok and the Arnon but this was land taken from them by Sihon and Og and land that the Israelites captured from the latter two kings. The Ammonites attempted to expand into the territory of Israel in the Transjordan in the time of Jephthah (Judg 10-11) and the time of Saul (1 Sam 11). Apparently when Tiglath Pileser carried away the Israelite tribes in Transjordan in 733 b.c., the Ammonites took over possession of their cities (Jer 49:1). Like Moab they appear to have been loyal to Nebuchadnezzar in the early part of his reign, forming part of the contingent that he sent to harass Judah when Jehoiakim rebelled in 598 b.c. (2 Kgs 24:2). But along with Moab and Edom they sent representatives to plot rebellion against Nebuchadnezzar in 594 b.c. (Jer 27:3). The Ammonites were evidently in rebellion against him in 588 b.c. when he had to decide whether to attack Rabbah or Jerusalem first (Ezek 21:18-23 [21:23-28 HT]). They appear to have remained in rebellion after the destruction of Jerusalem because their king Baalis was behind the plot to assassinate Gedaliah and offered refuge to Ishmael after he did it (Jer 40:13; 41:15). According to the Jewish historian Josephus they were conquered in 582 b.c. by Nebuchadnezzar.

[49:1]  ¹²¹ tc The reading here and in v. 3 follows the reading of the Greek, Syriac, and Latin versions and 1 Kgs 11:5, 33; 2 Kgs 23:13. The Hebrew reads “Malcom” both here, in v. 3, and Zeph 1:5. This god is to be identified with the god known elsewhere as Molech (cf. 1 Kgs 11:7).

[49:1]  ¹²² tn Heb “Does not Israel have any sons? Does not he have any heir [or “heirs” as a collective]? Why [then] has Malcom taken possession of Gad and [why] do his [Malcom’s] people live in his [Gad’s] land?” A literal translation here will not produce any meaning without major commentary. Hence the meaning that is generally agreed on is reflected in an admittedly paraphrastic translation. The reference is to the fact that the Ammonites had taken possession of the cities that had been deserted when the Assyrians carried off the Transjordanian tribes in 733 b.c. assuming that the Israelites would not return in sufficient numbers to regain control of it. The thought underlying the expression “Why has Milcom taken possession…” reflects the idea, common in the OT and the ancient Near East, that the god of a people drove out the previous inhabitants, gave their land to his worshipers to possess, and took up residence with them there (cf., e.g., Deut 1:21; Judg 11:24 and line 33-34 of the Moabite stone: “Chemosh said to me, ‘Go down, fight against Hauronen.’ And I went down [and I fought against the town and took it], and Chemosh dwelt there in my time.” [ANET 321]).

[50:9]  ¹²³ sn Some of these are named in Jer 51:27-28.

[50:9]  ¹²⁴ tn Heb “She will be captured from there (i.e., from the north).”

[50:9]  ¹²⁵ tc Read Heb ַָמשְׂכִּיל (moskil) with a number of Hebrew mss and some of the versions in place of מַשְׁכִּיל (mashkil, “one who kills children”) with the majority of Hebrew mss and some of the versions. See BHS note d for the details.

[50:9]  ¹²⁶ tn Or more freely, “Their arrows will be as successful at hitting their mark // as a skilled soldier always returns from battle with plunder.”

[50:9]  sn I.e., none of the arrows misses its mark.

[50:34]  ¹²⁷ sn Heb “their redeemer.” The Hebrew term “redeemer” referred in Israelite family law to the nearest male relative who was responsible for securing the freedom of a relative who had been sold into slavery. For further discussion of this term as well as its metaphorical use to refer to God as the one who frees Israel from bondage in Egypt and from exile in Assyria and Babylonia see the study note on 31:11.

[50:34]  ¹²⁸ tn Heb “Yahweh of armies is his name.” For the rendering of this title see the study note on 2:19.

[50:34]  ¹²⁹ tn Or “he will certainly champion.” The infinitive absolute before the finite verb here is probably functioning to intensify the verb rather than to express the certainty of the action (cf. GKC 333 §112.n and compare usage in Gen 43:3 and 1 Sam 20:6 listed there).

[50:34]  ¹³⁰ tn This appears to be another case where the particle לְמַעַן (lÿma’an) introduces a result rather than giving the purpose or goal. See the translator’s note on 25:7 for a listing of other examples in the book of Jeremiah and also the translator’s note on 27:10.

[50:34]  ¹³¹ tn Heb “he will bring rest to the earth and will cause unrest to.” The terms “rest” and “unrest” have been doubly translated to give more of the idea underlying these two concepts.

[50:34]  ¹³² tn This translation again reflects the problem often encountered in these prophecies where the Lord appears to be speaking but refers to himself in the third person. It would be possible to translate here using the first person as CEV and NIrV do. However, to sustain that over the whole verse results in a considerably greater degree of paraphrase. The verse could be rendered “But I am strong and I will rescue them. I am the Lord who rules over all. I will champion their cause. And I will bring peace and rest to….”

[50:42]  ¹³³ tn Heb “daughter Babylon.” The word “daughter” is a personification of the city of Babylon and its inhabitants.