Yeremia 2:7
Konteks2:7 I brought you 1 into a fertile land
so you could enjoy 2 its fruits and its rich bounty.
But when you entered my land, you defiled it; 3
you made the land I call my own 4 loathsome to me.
Yeremia 3:6
Konteks3:6 When Josiah was king of Judah, the Lord said to me, “Jeremiah, you have no doubt seen what wayward Israel has done. 5 You have seen how she went up to every high hill and under every green tree to give herself like a prostitute to other gods. 6
Yeremia 5:1
Konteks“Go up and down 8 through the streets of Jerusalem. 9
Look around and see for yourselves.
Search through its public squares.
See if any of you can find a single person
who deals honestly and tries to be truthful. 10
If you can, 11 then I will not punish this city. 12
Yeremia 6:1
Konteks6:1 “Run for safety, people of Benjamin!
Get out of Jerusalem! 13
Sound the trumpet 14 in Tekoa!
Light the signal fires at Beth Hakkerem!
For disaster lurks 15 out of the north;
it will bring great destruction. 16
Yeremia 8:14
Konteks“Why are we just sitting here?
Let us gather together inside the fortified cities. 18
Let us at least die there fighting, 19
since the Lord our God has condemned us to die.
He has condemned us to drink the poison waters of judgment 20
because we have sinned against him. 21
Yeremia 11:4
Konteks11:4 Those are the terms that I charged your ancestors 22 to keep 23 when I brought them out of Egypt, that place which was like an iron-smelting furnace. 24 I said at that time, 25 “Obey me and carry out the terms of the agreement 26 exactly as I commanded you. If you do, 27 you will be my people and I will be your God. 28
Yeremia 11:8
Konteks11:8 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.’” 29
Yeremia 16:9
Konteks16:9 For I, the Lord God of Israel who rules over all, tell you what will happen. 30 I will put an end to the sounds of joy and gladness, to the glad celebration of brides and grooms in this land. You and the rest of the people will live to see this happen.’” 31
Yeremia 17:4
Konteks17:4 You will lose your hold on the land 32
which I gave to you as a permanent possession.
I will make you serve your enemies in a land that you know nothing about.
For you have made my anger burn like a fire that will never be put out.” 33
Yeremia 18:23
Konteks18:23 But you, Lord, know
all their plots to kill me.
Do not pardon their crimes!
Do not ignore their sins as though you had erased them! 34
Let them be brought down in defeat before you!
Deal with them while you are still angry! 35
Yeremia 19:4
Konteks19:4 I will do so because these people 36 have rejected me and have defiled 37 this place. They have offered sacrifices in it to other gods which neither they nor their ancestors 38 nor the kings of Judah knew anything about. They have filled it with the blood of innocent children. 39
Yeremia 19:11
Konteks19:11 Tell them the Lord who rules over all says, 40 ‘I will do just as Jeremiah has done. 41 I will smash this nation and this city as though it were a potter’s vessel which is broken beyond repair. 42 The dead will be buried here in Topheth until there is no more room to bury them.’ 43
Yeremia 22:3
Konteks22:3 The Lord says, “Do what is just and right. Deliver those who have been robbed from those 44 who oppress them. Do not exploit or mistreat foreigners who live in your land, children who have no fathers, or widows. 45 Do not kill innocent people 46 in this land.
Yeremia 23:3
Konteks23:3 Then I myself will regather those of my people 47 who are still alive from all the countries where I have driven them. I will bring them back to their homeland. 48 They will greatly increase in number.
Yeremia 23:8
Konteks23:8 But at that time they will affirm them with “I swear as surely as the Lord lives who delivered the descendants of the former nation of Israel 49 from the land of the north and from all the other lands where he had banished 50 them.” 51 At that time they will live in their own land.’”
Yeremia 27:19
Konteks27:19 For the Lord who rules over all 52 has already spoken about the two bronze pillars, 53 the large bronze basin called ‘The Sea,’ 54 and the movable bronze stands. 55 He has already spoken about the rest of the valuable articles that are left in this city.
Yeremia 29:28
Konteks29:28 For he has even sent a message to us here in Babylon. He wrote and told us, 56 “You will be there a long time. Build houses and settle down. Plant gardens and eat what they produce.”’” 57
Yeremia 31:23
Konteks31:23 The Lord God of Israel who rules over all 58 says,
“I will restore the people of Judah to their land and to their towns.
When I do, they will again say 59 of Jerusalem, 60
‘May the Lord bless you, you holy mountain,
the place where righteousness dwells.’ 61
Yeremia 32:8
Konteks32:8 Now it happened just as the Lord had said! My cousin Hanamel 62 came to me in the courtyard of the guardhouse. He said to me, ‘Buy my field which is at Anathoth in the territory of the tribe of Benjamin. Buy it for yourself since you are entitled as my closest relative to take possession of it for yourself.’ When this happened, I recognized that the Lord had indeed spoken to me.
Yeremia 32:23
Konteks32:23 But when they came in and took possession of it, they did not obey you or live as you had instructed them. They did not do anything that you commanded them to do. 63 So you brought all this disaster on them.
Yeremia 34:22
Konteks34:22 For I, the Lord, affirm that 64 I will soon give the order and bring them back to this city. They will fight against it and capture it and burn it down. I will also make the towns of Judah desolate so that there will be no one living in them.”’”
Yeremia 36:12
Konteks36:12 He went down to the chamber of the royal secretary in the king’s palace and found all the court officials in session there. Elishama 65 the royal secretary, Delaiah son of Shemaiah, Elnathan son of Achbor, 66 Gemariah son of Shaphan, Zedekiah son of Hananiah, and all the other officials were seated there.
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. 67 Tell him, “The army of Pharaoh that was on its way to help you will go back home to Egypt. 68
Yeremia 38:1
Konteks38:1 Now Shephatiah son of Mattan, Gedaliah son of Pashhur, Jehucal 69 son of Shelemiah, and Pashhur 70 son of Malkijah had heard 71 the things that Jeremiah had been telling the people. They had heard him say,
Yeremia 40:11
Konteks40:11 Moreover, all the Judeans who were in Moab, Ammon, Edom, and all the other countries heard what had happened. They heard that the king of Babylon had allowed some people to stay in Judah and that he had appointed Gedaliah, the son of Ahikam and grandson of Shaphan, to govern them.
Yeremia 43:11
Konteks43:11 He will come and attack Egypt. Those who are destined to die of disease will die of disease. Those who are destined to be carried off into exile will be carried off into exile. Those who are destined to die in war will die in war. 72
Yeremia 44:26
Konteks44:26 But 73 listen to what the Lord has to say, all you people of Judah who are living in the land of Egypt. The Lord says, ‘I hereby swear by my own great name that none of the people of Judah who are living anywhere in Egypt will ever again invoke my name in their oaths! Never again will any of them use it in an oath saying, “As surely as the Lord God lives….” 74
Yeremia 49:1
Konteks49:1 The Lord spoke about the Ammonites. 75
“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 76
have taken possession of the territory of Gad and live in his cities? 77
Yeremia 49:3
Konteks49:3 Wail, you people in Heshbon, because Ai in Ammon is destroyed.
Cry out in anguish, you people in the villages surrounding 78 Rabbah.
Put on sackcloth and cry out in mourning.
Run about covered with gashes. 79
For your god Milcom will go into exile
along with his priests and officials. 80
Yeremia 52:7
Konteks52:7 They broke through the city walls, and all the soldiers tried to escape. They left the city during the night. They went through the gate between the two walls that is near the king’s garden. 81 (The Babylonians had the city surrounded.) Then they headed for the Jordan Valley. 82
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[2:7] 1 sn Note how contemporary Israel is again identified with her early ancestors. See the study note on 2:2.
[2:7] 3 sn I.e., made it ceremonially unclean. See Lev 18:19-30; Num 35:34; Deut 21:23.
[2:7] 4 tn Heb “my inheritance.” Or “the land [i.e., inheritance] I gave you,” reading the pronoun as indicating source rather than possession. The parallelism and the common use in Jeremiah of the term to refer to the land or people as the
[2:7] sn The land belonged to the
[3:6] 5 tn “Have you seen…” The question is rhetorical and expects a positive answer.
[3:6] 6 tn Heb “she played the prostitute there.” This is a metaphor for Israel’s worship; she gave herself to the worship of other gods like a prostitute gives herself to her lovers. There seems no clear way to completely spell out the metaphor in the translation.
[5:1] 7 tn These words are not in the text, but since the words at the end are obviously those of the
[5:1] 8 tn It is not clear who is being addressed here. The verbs are plural so they are not addressed to Jeremiah per se. Since the passage is talking about the people of Jerusalem, it is unlikely they are addressed here except perhaps rhetorically. Some have suggested that the heavenly court is being addressed here as in Job 1:6-8; 2:1-3. It is clear from Jer 23:18, 22; Amos 3:7 that the prophets had access to this heavenly counsel through visions (cf. 1 Kgs 22:19-23), so Jeremiah could have been privy to this speech through that means. Though these are the most likely addressee, it is too presumptuous to supply such an explicit addressee without clearer indication in the text. The translation will just have to run the risk of the probable erroneous assumption by most English readers that the addressee is Jeremiah.
[5:1] 9 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[5:1] 10 tn Heb “who does justice and seeks faithfulness.”
[5:1] 11 tn Heb “squares. If you can find…if there is one person…then I will…”
[5:1] 12 tn Heb “forgive [or pardon] it.”
[6:1] 13 tn Heb “Flee for safety, people of Benjamin, out of the midst of Jerusalem.”
[6:1] sn Compare and contrast Jer 4:6. There people in the outlying areas were warned to seek safety in the fortified city of Jerusalem. Here they are told to flee it because it was about to be destroyed.
[6:1] map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[6:1] 14 tn Heb “ram’s horn,” but the modern equivalent is “trumpet” and is more readily understandable.
[6:1] 15 tn Heb “leans down” or “looks down.” This verb personifies destruction leaning/looking down from its window in the sky, ready to attack.
[6:1] 16 tn Heb “[It will be] a severe fracture.” The nation is pictured as a limb being fractured.
[6:1] sn This passage is emotionally charged. There are two examples of assonance or wordplay in the verse: “sound” (Heb tiq’u, “blow”), which has the same consonants as “Tekoa” (Heb uvitqoa’), and “signal fire,” which comes from the same root as “light” (Heb sÿ’u mas’et, “lift up”). There is also an example of personification where disaster is said to “lurk” (Heb “look down on”) out of the north. This gives a sense of urgency and concern for the coming destruction.
[8:14] 17 tn The words “The people say” are not in the text but are implicit in the shift of speakers between vv. 4-13 and vv. 14-16. They are supplied in the translation for clarity.
[8:14] 18 tn Heb “Gather together and let us enter into the fortified cities.”
[8:14] 19 tn Heb “Let us die there.” The words “at least” and “fighting” are intended to bring out the contrast of passive surrender to death in the open country and active resistance to the death implicit in the context.
[8:14] 20 tn The words “of judgment” are not in the text but are intended to show that “poison water” is not literal but figurative of judgment at the hands of God through the agency of the enemy mentioned in v. 16.
[8:14] 21 tn Heb “against the
[11:4] 22 tn Heb “fathers” (also in vv. 5, 7, 10).
[11:4] 23 tn Heb “does not listen…this covenant which I commanded your fathers.” The sentence is broken up this way in conformity with contemporary English style.
[11:4] 24 tn Heb “out of the land of Egypt, out of the iron-smelting furnace.”
[11:4] 25 tn In place of the words “I said at that time” the Hebrew text has “saying.” The sentence is again being restructured in English to avoid the long, confusing style of the Hebrew original.
[11:4] 26 tn Heb “Obey me and carry them out.” The “them” refers back to the terms of the covenant which they were charged to keep according to the preceding. The referent is made specific to avoid ambiguity.
[11:4] 27 tn The words, “If you do” are not in the text. They have been supplied in the translation to break up a long sentence consisting of an imperative followed by a consequential sentence.
[11:4] 28 sn Obey me and carry out the terms of the agreement…and I will be your God. This refers to the Mosaic law which was instituted at Sinai and renewed on the Plains of Moab before Israel entered into the land. The words “the terms of the covenant” are explicitly used for the Ten Commandments in Exod 34:28 and for the additional legislation given in Deut 28:69; 29:8. The formulation here is reminiscent of Deut 29:9-14 (29:10-15 HT). The book of Deuteronomy is similar in its structure and function to an ancient Near Eastern treaty. In these the great king reminded his vassal of past benefits that he had given to him, charged him with obligations (the terms or stipulations of the covenant) chief among which was absolute loyalty and sole allegiance, promised him future benefits for obeying the stipulations (the blessings), and placed him under a curse for disobeying them. Any disobedience was met with stern warnings of punishment in the form of destruction and exile. Those who had witnessed the covenant were called in to confirm the continuing goodness of the great king and the disloyalty of the vassal. The vassal was then charged with a list of particular infringements of the stipulations and warned to change his actions or suffer the consequences. This is the background for Jer 11:1-9. Jeremiah is here functioning as a messenger from the
[11:8] 29 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
[16:9] 30 tn Heb “For thus says Yahweh of armies the God of Israel.” The introductory formula which appears three times in vv. 1-9 (vv. 1, 3, 5) has been recast for smoother English style.
[16:9] sn For the title “the
[16:9] 31 tn Heb “before your eyes and in your days.” The pronouns are plural including others than Jeremiah.
[17:4] 32 tc Or “Through your own fault you will lose the land…” As W. McKane (Jeremiah [ICC], 1:386) notes the ancient versions do not appear to be reading וּבְךָ (uvÿkha) as in the MT but possibly לְבַדְּךָ (lÿvaddÿkha; see BHS fn). The translation follows the suggestion in BHS fn that יָדְךָ (yadÿkha, literally “your hand”) be read for MT וּבְךָ. This has the advantage of fitting the idiom of this verb with “hand” in Deut 15:2 (see also v. 3 there). The Hebrew text thus reads “You will release your hand from your heritage.”
[17:4] 33 tc A few Hebrew
[17:4] tn Heb “you have started a fire in my anger which will burn forever.”
[18:23] 34 sn Heb “Do not blot out their sins from before you.” For this anthropomorphic figure which looks at God’s actions as though connected with record books, i.e., a book of wrongdoings to be punished, and a book of life for those who are to live, see e.g., Exod 32:32, 33, Ps 51:1 (51:3 HT); 69:28 (69:29 HT).
[18:23] 35 tn Heb “in the time of your anger.”
[19:4] 36 tn The text merely has “they.” But since a reference is made later to “they” and “their ancestors,” the referent must be to the people that the leaders of the people and leaders of the priests represent.
[19:4] 37 sn Heb “have made this city foreign.” The verb here is one that is built off of the noun and adjective which relate to foreign nations. Comparison may be made to Jer 2:21 where the adjective refers to the strange, wild vine as opposed to the choice vine the
[19:4] 39 tn Heb “the blood of innocent ones.” This must be a reference to child sacrifice as explained in the next verse. Some have seen a reference to the sins of social injustice alluded to in 2 Kgs 21:16 and 24:4 but those are connected with the city itself. Hence the word children is supplied in the translation to make the referent explicit.
[19:11] 40 tn Heb “Thus says Yahweh of armies.” For this title see the study note on 2:19. The translation attempts to avoid the confusion of embedding quotes within quotes by reducing this one to an indirect quote.
[19:11] 41 tn The adverb “Thus” or “Like this” normally points back to something previously mentioned. See, e.g., Exod 29:35; Num 11:15; 15:11; Deut 25:9.
[19:11] 42 tn Heb “Like this I will break this people and this city, just as one breaks the vessel of a potter which is not able to be repaired.”
[19:11] 43 sn See Jer 7:22-23 for parallels.
[22:3] 44 tn Heb “from the hand [or power] of.”
[22:3] 45 tn Heb “aliens, orphans, or widows” treating the terms as generic or collective. However, the term “alien” carries faulty connotations and the term “orphan” is not totally appropriate because the Hebrew term does not necessarily mean that both parents have died.
[22:3] sn These were classes of people who had no one to look out for their rights. The laws of Israel, however, were careful to see that their rights were guarded (cf. Deut 10:18) and that provision was made for meeting their needs (cf. Deut 24:19-21). The
[22:3] 46 tn Heb “Do not shed innocent blood.”
[22:3] sn Do not kill innocent people. For an example of one of the last kings who did this see Jer 36:20-23. Manasseh was notorious for having done this and the book of 2 Kgs attributes the ultimate destruction of Judah to this crime and his sin of worshiping false gods (2 Kgs 21:16; 24:4).
[23:3] 48 tn Heb “their fold.”
[23:8] 49 tn Heb “descendants of the house of Israel.”
[23:8] 50 tc It is probably preferable to read the third masculine singular plus suffix (הִדִּיחָם, hiddikham) here with the Greek version and the parallel passage in 16:15 rather than the first singular plus suffix in the MT (הִדַּחְתִּים, hiddakhtim). If this is not a case of mere graphic confusion, the MT could have arisen under the influence of the first person in v. 3. Though sudden shifts in person have been common in the book of Jeremiah, that is unlikely in a context reporting an oath.
[23:8] 51 tn This passage is the same as 16:14-15 with a few minor variations in Hebrew wording. The notes on that passage should be consulted for the rendering here. This passage has the Niphal of the verb “to say” rather than the impersonal use of the Qal. It adds the idea of “bringing out” to the idea of “bringing up out” and (Heb “who brought up and who brought out,” probably a case of hendiadys) before “the people [here “seed” rather than “children”] of Israel [here “house of Israel”] from the land of the north.” These are minor variations and do not affect the sense in any way. So the passage is rendered in much the same way.
[23:8] sn This passage looks forward to a new and greater Exodus, one that so outstrips the earlier one that the earlier will not serve as the model of deliverance any longer. This same ideal was the subject of Isaiah’s earlier prophecies in Isa 11:11-12, 15-16; 43:16-21; 49:8-13; 51: 1-11.
[27:19] 52 tn Heb “Yahweh of armies.” For the significance of this title see the note at 2:19.
[27:19] 53 tn The words “two bronze” are not in the text. They have been supplied in the translation to help identify the referent.
[27:19] sn The two bronze pillars are the two free-standing pillars at the entrance of the temple (Jakin and Boaz) described in 1 Kgs 7:15-22.
[27:19] 54 tn The words “the large bronze basin called” are not in the text. They have been supplied in the translation to help identify the referent.
[27:19] sn “The Sea” refers to the large basin that was mounted on twelve bronze bulls. It stood in front of the temple and contained water for the priests to bathe themselves (2 Chr 4:6; cf. Exod 30:17-21). It is described in 1 Kgs 7:23-26.
[27:19] 55 tn The words “movable bronze” are not in the text. They have been supplied in the translation to help identify the referent. See the study note for further reference.
[27:19] sn The bronze stands are the movable bronze stands described in 1 Kgs 7:27-37. They were the stands for the bronze basins described in 1 Kgs 7:38-39. According to 2 Chr 4:6 the latter were used to wash the burnt offerings. The priests would have been very concerned especially about the big bronze basin and the movable stands and their basins because they involved their ritual purification apart from which they would have had no sanctity. These articles (or furnishings in this case) were broken up and the bronze carried away to Babylon along with all the other bronze, silver, and gold furnishings when the temple and the city were destroyed in 587
[29:28] 56 tn Heb “For he has sent to us in Babylon, saying….” The quote, however, is part of the earlier letter.
[31:23] 58 tn Heb “Yahweh of armies, the God of Israel.” See 7:3 and the study note of 2:19 for the rendering of this title and an explanation of its significance.
[31:23] 59 tn Heb “They [i.e., people (the indefinite plural, GKC 460 §144.g)] will again say in the land of Judah and in its cities when I restore their fortunes.” For the meaning of the idiom “to restore the fortunes” see the translator’s note on 29:14.
[31:23] 60 tn The words “of Jerusalem” are not in the text but it is implicit in the titles that follow. They have been supplied in the translation for clarity to aid in identifying the referent.
[31:23] map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[31:23] 61 sn The blessing pronounced on the city of Zion/Jerusalem by the restored exiles looks at the restoration of its once exalted state as the city known for its sanctity and its just dealing (see Isa 1:21 and Ps 122). This was a reversal of the state of Jerusalem in the time of Isaiah and Jeremiah where wickedness not righteousness characterized the inhabitants of the city (cf. Isa 1:21; Jer 4:14; 5:1; 13:27). The blessing here presupposes the rebuilding of the city of Jerusalem and the temple which gave the city its sanctity.
[32:8] 62 tn Heb “And according to the word of the
[32:23] 63 tn Or “They did not do everything that you commanded them to do.” This is probably a case where the negative (לֹא, lo’) negates the whole category indicated by “all” (כָּל, kol; see BDB 482 s.v. כָּל 1.e(c) and compare usage in Deut 12:16; 28:14). Jeremiah has repeatedly emphasized that the history of Israel since their entry into the land has been one of persistent disobedience and rebellion (cf., e.g. 7:22-26; 11:7-8). The statement, of course, is somewhat hyperbolical as all categorical statements of this kind are.
[34:22] 64 tn Heb “Oracle of the
[36:12] 65 sn If, as many believe, this man was the same as the Elishama mentioned in Jer 41:1; 2 Kgs 25:25, he was also a member of the royal family.
[36:12] 66 sn This man has already been mentioned in Jer 26:22 as the official who was sent to Egypt to extradite the prophet Uriah that Jehoiakim had executed. Though he was instrumental in the death of that prophet, he appears to have been favorably disposed to Jeremiah or at least impressed by the seriousness of his messages, because he is one of the officials that urged Baruch and Jeremiah to hide (v. 19), and he counseled Jehoiakim not to burn the scroll (v. 25).
[37:7] 67 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] 68 tn Heb “will go back to its land, Egypt.”
[38:1] 69 tn The name is spelled “Jucal” in the Hebrew text here rather than “Jehucal” as in Jer 37:3. The translation uses the same spelling throughout so that the English reader can identify these as the same individual.
[38:1] sn Jehucal was a member of the delegation sent to Jeremiah by Zedekiah in Jer 37:3.
[38:1] 70 sn Pashhur was a member of the delegation sent to Jeremiah in 21:2. For the relative sequence of these two delegations see the study note on 21:1.
[38:1] 71 tn J. Bright (Jeremiah [AB], 226, 30) is probably correct in translating the verbs here as pluperfects and in explaining that these words are prophecies that Jeremiah uttered before his arrest not prophecies that were being delivered to the people through intermediaries sent by Jeremiah who was confined in the courtyard of the guardhouse. For the use of the vav consecutive + imperfect to denote the pluperfect see the discussion and examples in IBHS 552-53 §33.2.3a and see the usage in Exod 4:19. The words that are cited in v. 2 are those recorded in 21:9 on the occasion of the first delegation and those in v. 3 are those recorded in 21:10; 34:2; 37:8; 32:28 all except the last delivered before Jeremiah was confined in the courtyard of the guardhouse.
[43:11] 72 tn As in 15:2 the Hebrew is very brief and staccato-like: “those to death to death, and those to captivity to captivity, and those to the sword to the sword.” As in 15:2 most commentaries and English versions assume that the word “death” refers to death by disease. See the translator’s note on 15:2 and compare also 18:21 where the sword is distinctly connected with “war” or “battle” and is distinct from “killed by death [i.e., disease].”
[44:26] 73 tn Heb “Therefore.” This particle quite often introduces the announcement of judgment after an indictment or accusation of a crime. That is its function here after the statement of cause in vv. 24-25. However, it would not sound right after the immediately preceding ironical or sarcastic commands to go ahead and fulfill their vows. “But” is a better transition unless one wants to paraphrase “Therefore, since you are so determined to do that….”
[44:26] 74 tn Heb “Behold I swear by…that my name will no more be pronounced in the mouth of any man of Judah in all the land of Egypt saying, ‘As the Lord Yahweh lives.’” The sentence has been broken up and restructured to better conform with contemporary English style and the significance of pronouncing the name has been interpreted for the sake of readers who might not be familiar with this biblical idiom.
[44:26] sn They will no longer be able to invoke his name in an oath because they will all be put to death (v. 27; cf. vv. 11-14).
[49:1] 75 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
[49:1] 76 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] 77 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
[49:3] 78 tn Or “you women of Rabbah”; Heb “daughters of Rabbah.” It is difficult to tell whether the word “daughters” is used here in the same sense that it has in v. 2 (see the translator’s note there) or in the literal sense of “daughters.” The former has been preferred because the cities themselves (e.g., Heshbon) are called to wail in the earlier part of the verse and the term “daughters” has been used in the previous verse of the surrounding villages.
[49:3] 79 tc Or “Run back and forth inside the walls of your towns.” Or “slash yourselves with gashes.” The meaning of this line is uncertain. The Hebrew text reads “run back and forth among the walls.” The word “run back and forth” is generally taken as a Hitpolel of a verb that means to “go about” in the Qal and to “go back and forth” in the Polel (cf. BDB 1002 s.v. I שׁוּט). The noun that follows in the Hebrew means “wall, hedge” and is quite commonly modified by the noun צֹאן (tso’n, “sheep”) referring to sheepfolds (cf., e.g., Num 32:36; 1 Sam 24:3). But the phrase “run back and forth among the sheepfolds” yields little meaning here. In Ps 89:40 (89:41 HT) the word “wall” is used in parallelism with fortified cities and refers to the walls of the city. That is the sense that is assumed in one of the alternate translations with the words “of your towns” being supplied in the translation for clarification. However, that figure is a little odd in a context which speaks of mourning rites. Hence, some emend the word “walls” (גְּדֵרוֹת, gÿderot) to “gashes” (גְּדֻדוֹת, gÿdudot), a word that has occurred in a similar context in Jer 48:37. That would involve only the common confusion of ר and ד. That is the reading adopted here and fits the context nicely. NRSV appears to go one step further and read the verb as a Hitpolel from a root that is otherwise used only as a noun to mean “whip” or “scourge.” NRSV reads “slash yourselves with whips” which also makes excellent sense in the context but is not supported by any parallel use of the verb.
[49:3] 80 sn Compare Jer 48:7 and the study note there.
[52:7] 81 sn The king’s garden is mentioned again in Neh 3:15 in conjunction with the pool of Siloam and the stairs that go down from the city of David. This would have been in the southern part of the city near the Tyropean Valley which agrees with the reference to the “two walls” which were probably the walls on the eastern and western hills.
[52:7] 82 sn Heb “toward the Arabah.” The Arabah was the rift valley north and south of the Dead Sea. Here the intention was undoubtedly to escape across the Jordan to Moab or Ammon. It appears from 40:14; 41:15 that the Ammonites were known to harbor fugitives from the Babylonians.