Yeremia 23:26

23:26 Those prophets are just prophesying lies. They are prophesying the delusions of their own minds. ¹ 

Yeremia 8:18

8:18 Then I said, ² 

“There is no cure ³  for my grief!

I am sick at heart!

Yeremia 4:9

4:9 “When this happens,” ⁴  says the Lord,

“the king and his officials will lose their courage.

The priests will be struck with horror,

and the prophets will be speechless in astonishment.”

Yeremia 4:19

4:19 I said, ⁵ 

“Oh, the feeling in the pit of my stomach! ⁶ 

I writhe in anguish.

Oh, the pain in my heart! ⁷ 

My heart pounds within me.

I cannot keep silent.

For I hear the sound of the trumpet; ⁸ 

the sound of the battle cry pierces my soul! ⁹ 

Yeremia 48:36

48:36 So my heart moans for Moab

like a flute playing a funeral song.

Yes, like a flute playing a funeral song,

my heart moans for the people of Kir Heres.

For the wealth they have gained will perish.

Yeremia 48:41

48:41 Her towns ¹⁰  will be captured.

Her fortresses will be taken.

At that time the soldiers of Moab will be frightened

like a woman in labor. ¹¹ 

Yeremia 49:22

49:22 Look! Like an eagle with outspread wings,

a nation will soar up and swoop down on Bozrah.

At that time the soldiers of Edom will be as fearful

as a woman in labor.” ¹² 

Yeremia 3:15

3:15 I will give you leaders ¹³  who will be faithful to me. ¹⁴  They will lead you with knowledge and insight.

Yeremia 5:23

5:23 But these people have stubborn and rebellious hearts.

They have turned aside and gone their own way. ¹⁵ 

Yeremia 17:9

17:9 The human mind is more deceitful than anything else.

It is incurably bad. ¹⁶  Who can understand it?

Yeremia 4:14

4:14 “Oh people of Jerusalem, purify your hearts from evil ¹⁷ 

so that you may yet be delivered.

How long will you continue to harbor up

wicked schemes within you?

Yeremia 9:14

9:14 Instead they have followed the stubborn inclinations of their own hearts. They have paid allegiance to ¹⁸  the gods called Baal, ¹⁹  as their fathers ²⁰  taught them to do.

Yeremia 17:10

17:10 I, the Lord, probe into people’s minds.

I examine people’s hearts. ²¹ 

I deal with each person according to how he has behaved.

I give them what they deserve based on what they have done.

Yeremia 18:12

18:12 But they just keep saying, ‘We do not care what you say! ²²  We will do whatever we want to do! We will continue to behave wickedly and stubbornly!’” ²³ 

Yeremia 32:41

32:41 I will take delight in doing good to them. I will faithfully and wholeheartedly plant them ²⁴  firmly in the land.’

Yeremia 48:29

48:29 I have heard how proud the people of Moab are,

I know how haughty they are.

I have heard how arrogant, proud, and haughty they are,

what a high opinion they have of themselves. ²⁵ 

Yeremia 24:7

24:7 I will give them the desire to acknowledge that I ²⁶  am the Lord. I will be their God and they will be my people. For they will wholeheartedly ²⁷  return to me.’

Yeremia 3:10

3:10 In spite of all this, ²⁸  Israel’s sister, unfaithful Judah, has not turned back to me with any sincerity; she has only pretended to do so,” ²⁹  says the Lord.

Yeremia 4:18

4:18 “The way you have lived and the things you have done ³⁰ 

will bring this on you.

This is the punishment you deserve, and it will be painful indeed. ³¹ 

The pain will be so bad it will pierce your heart.” ³² 

Yeremia 5:21

5:21 Tell them: ‘Hear this,

you foolish people who have no understanding,

who have eyes but do not discern,

who have ears but do not perceive: ³³ 

Yeremia 7:24

7:24 But they did not listen to me or pay any attention to me. They followed the stubborn inclinations of their own wicked hearts. They acted worse and worse instead of better. ³⁴ 

Yeremia 11:20

11:20 So I said to the Lord, ³⁵ 

“O Lord who rules over all, ³⁶  you are a just judge!

You examine people’s hearts and minds. ³⁷ 

I want to see you pay them back for what they have done

because I trust you to vindicate my cause.” ³⁸ 

Yeremia 12:3

12:3 But you, Lord, know all about me.

You watch me and test my devotion to you. ³⁹ 

Drag these wicked men away like sheep to be slaughtered!

Appoint a time when they will be killed! ⁴⁰ 

Yeremia 12:11

12:11 They will lay it waste.

It will lie parched ⁴¹  and empty before me.

The whole land will be laid waste.

But no one living in it will pay any heed. ⁴² 

Yeremia 16:12

16:12 And you have acted even more wickedly than your ancestors! Each one of you has followed the stubborn inclinations of your own wicked heart and not obeyed me. ⁴³ 

Yeremia 17:1

17:1 ⁴⁴ The sin of Judah is engraved with an iron chisel

on their stone-hard ⁴⁵  hearts.

It is inscribed with a diamond ⁴⁶  point

on the horns of their altars. ⁴⁷ 

Yeremia 17:5

Individuals Are Challenged to Put Their Trust in the Lord ⁴⁸ 

17:5 The Lord says,

“I will put a curse on people

who trust in mere human beings,

who depend on mere flesh and blood for their strength, ⁴⁹ 

and whose hearts ⁵⁰  have turned away from the Lord.

Yeremia 20:9

20:9 Sometimes I think, “I will make no mention of his message.

I will not speak as his messenger ⁵¹  any more.”

But then ⁵²  his message becomes like a fire

locked up inside of me, burning in my heart and soul. ⁵³ 

I grow weary of trying to hold it in;

I cannot contain it.

Yeremia 20:12

20:12 O Lord who rules over all, ⁵⁴  you test and prove the righteous.

You see into people’s hearts and minds. ⁵⁵ 

Pay them back for what they have done

because I trust you to vindicate my cause.

Yeremia 22:17

22:17 But you are always thinking and looking

for ways to increase your wealth by dishonest means.

Your eyes and your heart are set

on killing some innocent person

and committing fraud and oppression. ⁵⁶ 

Yeremia 23:9

Oracles Against the False Prophets ⁵⁷ 

23:9 Here is what the Lord says concerning the false prophets: ⁵⁸ 

My heart and my mind are deeply disturbed.

I tremble all over. ⁵⁹ 

I am like a drunk person,

like a person who has had too much wine, ⁶⁰ 

because of the way the Lord

and his holy word are being mistreated. ⁶¹ 

Yeremia 23:17

23:17 They continually say ⁶²  to those who reject what the Lord has said, ⁶³ 

‘Things will go well for you!’ ⁶⁴ 

They say to all those who follow the stubborn inclinations of their own hearts,

‘Nothing bad will happen to you!’

Yeremia 23:20

23:20 The anger of the Lord will not turn back

until he has fully carried out his intended purposes. ⁶⁵ 

In days to come ⁶⁶ 

you people will come to understand this clearly. ⁶⁷ 

Yeremia 30:24

30:24 The anger of the Lord will not turn back

until he has fully carried out his intended purposes.

In days to come you will come to understand this. ⁶⁸ 

Yeremia 31:21

31:21 I will say, ⁶⁹  ‘My dear children of Israel, ⁷⁰  keep in mind

the road you took when you were carried off. ⁷¹ 

Mark off in your minds the landmarks.

Make a mental note of telltale signs marking the way back.

Return, my dear children of Israel.

Return to these cities of yours.

Yeremia 32:39

32:39 I will give them a single-minded purpose to live in a way that always shows respect for me. They will want to do that for ⁷²  their own good and the good of the children who descend from them.

Yeremia 51:1

51:1 The Lord says,

“I will cause a destructive wind ⁷³  to blow

against ⁷⁴  Babylon and the people who inhabit Babylonia. ⁷⁵ 

Yeremia 3:16-17

3:16 In those days, your population will greatly increase ⁷⁶  in the land. At that time,” says the Lord, “people will no longer talk about having the ark ⁷⁷  that contains the Lord’s covenant with us. ⁷⁸  They will not call it to mind, remember it, or miss it. No, that will not be done any more! ⁷⁹  3:17 At that time the city of Jerusalem ⁸⁰  will be called the Lord’s throne. All nations will gather there in Jerusalem to honor the Lord’s name. ⁸¹  They will no longer follow the stubborn inclinations of their own evil hearts. ⁸² 

Yeremia 7:31

7:31 They have also built places of worship ⁸³  in a place called Topheth ⁸⁴  in the Valley of Ben Hinnom so that they can sacrifice their sons and daughters by fire. That is something I never commanded them to do! Indeed, it never even entered my mind to command such a thing! ⁸⁵ 

Yeremia 9:26

9:26 That is, I will punish the Egyptians, the Judeans, the Edomites, the Ammonites, the Moabites, and all the desert people who cut their hair short at the temples. ⁸⁶  I will do so because none of the people of those nations are really circumcised in the Lord’s sight. ⁸⁷  Moreover, none of the people of Israel ⁸⁸  are circumcised when it comes to their hearts.” ⁸⁹ 

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.’” ⁹⁰ 

Yeremia 13:10

13:10 These wicked people refuse to obey what I have said. ⁹¹  They follow the stubborn inclinations of their own hearts and pay allegiance ⁹²  to other gods by worshiping and serving them. So ⁹³  they will become just like these linen shorts which are good for nothing.

Yeremia 14:14

14:14 Then the Lord said to me, “Those prophets are prophesying lies while claiming my authority! ⁹⁴  I did not send them. I did not commission them. ⁹⁵  I did not speak to them. They are prophesying to these people false visions, worthless predictions, ⁹⁶  and the delusions of their own mind.

Yeremia 19:5

19:5 They have built places here ⁹⁷  for worship of the god Baal so that they could sacrifice their children as burnt offerings to him in the fire. Such sacrifices ⁹⁸  are something I never commanded them to make! They are something I never told them to do! Indeed, such a thing never even entered my mind!

Yeremia 23:16

23:16 The Lord who rules over all ⁹⁹  says to the people of Jerusalem: ¹⁰⁰ 

“Do not listen to what

those prophets are saying to you.

They are filling you with false hopes.

They are reporting visions of their own imaginations,

not something the Lord has given them to say. ¹⁰¹ 

Yeremia 30:21

30:21 One of their own people will be their leader.

Their ruler will come from their own number. ¹⁰² 

I will invite him to approach me, and he will do so. ¹⁰³ 

For no one would dare approach me on his own. ¹⁰⁴ 

I, the Lord, affirm it! ¹⁰⁵ 

Yeremia 31:33

31:33 “But I will make a new covenant with the whole nation of Israel ¹⁰⁶  after I plant them back in the land,” ¹⁰⁷  says the Lord. ¹⁰⁸  “I will ¹⁰⁹  put my law within them ¹¹⁰  and write it on their hearts and minds. ¹¹¹  I will be their God and they will be my people. ¹¹² 

Yeremia 32:35

32:35 They built places of worship for the god Baal in the Valley of Ben Hinnom so that they could sacrifice their sons and daughters to the god Molech. ¹¹³  Such a disgusting practice was not something I commanded them to do! It never even entered my mind to command them to do such a thing! So Judah is certainly liable for punishment.’ ¹¹⁴ 

Yeremia 44:21

44:21 “The Lord did indeed remember and call to mind what you did! He remembered the sacrifices you and your ancestors, your kings, your leaders, and all the rest of the people of the land offered to other gods ¹¹⁵  in the towns of Judah and in the streets of Jerusalem. ¹¹⁶ 

Yeremia 49:16

49:16 The terror you inspire in others ¹¹⁷ 

and the arrogance of your heart have deceived you.

You may make your home in the clefts of the rocks;

you may occupy the highest places in the hills. ¹¹⁸ 

But even if you made your home where the eagles nest,

I would bring you down from there,”

says the Lord.

[23:26]  ¹ sn See the parallel passage in Jer 14:13-15.

[8:18]  ² tn The words, “Then I said” are not in the text but there is a general consensus that the words of vv. 18-19a are the words of Jeremiah. These words are supplied in the translation for clarity.

[8:18]  ³ tn The meaning of this word is uncertain. The translation is based on the redivision and repointing of a word that occurs only here in the MT and whose pattern of formation is unparalleled in the Hebrew Bible. The MT reads מַבְלִיגִיתִי (mavligiti) which BDB provisionally derives from a verb root meaning “to gleam” or “to shine.” However, BDB notes that the text is dubious (cf. BDB 114 s.v. מַבְלִיגִית). The text is commonly emended to מִבְּלִי גְּהֹת (mibbÿli gÿhot) which is a Qal infinitive from a verb meaning “to heal” preceded by a compound negative “for lack of, to be at a loss for” (cf., e.g., HALOT 514 s.v. מַבְלִיגִית and 174 s.v. גּהה). This reading is supported by the Greek text which has an adjective meaning “incurable,” which is, however, connected with the preceding verse, i.e., “they will bite you incurably.”

[4:9]  ⁴ tn Heb “In that day.”

[4:19]  ⁵ tn The words “I said” are not in the text. They are used to mark the shift from the Lord’s promise of judgment to Jeremiah’s lament concerning it.

[4:19]  ⁶ tn Heb “My bowels! My bowels!”

[4:19]  ⁷ tn Heb “the walls of my heart!”

[4:19]  ⁸ tn Heb “ram’s horn,” but the modern equivalent is “trumpet” and is more readily understandable.

[4:19]  ⁹ tc The translation reflects a different division of the last two lines than that suggested by the Masoretes. The written text (the Kethib) reads “for the sound of the ram’s horn I have heard [or “you have heard,” if the form is understood as the old second feminine singular perfect] my soul” followed by “the battle cry” in the last line. The translation is based on taking “my soul” with the last line and understanding an elliptical expression “the battle cry [to] my soul.” Such an elliptical expression is in keeping with the elliptical nature of the exclamations at the beginning of the verse (cf. the literal translations of the first two lines of the verse in the notes on the words “stomach” and “heart”).

[48:41]  ¹⁰ tn Parallelism argues that the word קְרִיּוֹת (qÿriyyot) be understood as the otherwise unattested feminine plural of the noun קִרְיָה (qiryah, “city”) rather than the place name Kerioth mentioned in v. 24 (cf. HALOT 1065 s.v. קִרְיָה). Both this noun and the parallel term “fortresses” are plural but are found with feminine singular verbs, being treated either as collectives or distributive plurals (cf. GKC 462-63 §145.c or 464 §145.l).

[48:41]  ¹¹ tn Heb “The heart of the soldiers of Moab will be like the heart of a woman in labor.”

[49:22]  ¹² sn Compare Jer 48:40-41 for a similar prophecy about Moab. The parallelism here suggests that Bozrah, like Teman in v. 20, is a poetic equivalent for Edom.

[3:15]  ¹³ tn Heb “shepherds.”

[3:15]  ¹⁴ tn Heb “after/according to my [own] heart.”

[5:23]  ¹⁵ tn The words, “their own way” are not in the text but are implicit and are supplied in the translation for clarity.

[17:9]  ¹⁶ tn Or “incurably deceitful”; Heb “It is incurable.” For the word “deceitful” compare the usage of the verb in Gen 27:36 and a related noun in 2 Kgs 10:19. For the adjective “incurable” compare the usage in Jer 15:18. It is most commonly used with reference to wounds or of pain. In Jer 17:16 it is used metaphorically for a “woeful day” (i.e., day of irreparable devastation).

[17:9]  sn The background for this verse is Deut 29:18-19 (29:17-18 HT) and Deut 30:17.

[4:14]  ¹⁷ tn Heb “Oh, Jerusalem, wash your heart from evil.”

[9:14]  ¹⁸ tn Heb “they have gone/followed after.” See the translator’s note at 2:5 for the idiom.

[9:14]  ¹⁹ tn Heb “the Baals,” referring either to the pagan gods called “Baals” or the images of Baal (so NLT).

[9:14]  ²⁰ tn Or “forefathers,” or “ancestors.” Here the referent could be the immediate parents or, by their example, more distant ancestors.

[17:10]  ²¹ tn The term rendered “mind” here and in the previous verse is actually the Hebrew word for “heart.” However, in combination with the word rendered “heart” in the next line, which is the Hebrew for “kidneys,” it is best rendered “mind” because the “heart” was considered the center of intellect, conscience, and will and the “kidneys” the center of emotions.

[17:10]  sn For an earlier reference to this motif see Jer 11:20. For a later reference see Jer 20:12. See also Ps 17:2-3.

[18:12]  ²² tn Heb “It is useless!” See the same expression in a similar context in Jer 2:25.

[18:12]  ²³ tn Heb “We will follow our own plans and do each one according to the stubbornness of his own wicked heart.”

[18:12]  sn This has been the consistent pattern of their behavior. See 7:24; 9:13; 13:10; 16:12.

[32:41]  ²⁴ tn Heb “will plant them in the land with faithfulness with all my heart and with all my soul.” The latter expressions are, of course, anthropomorphisms (see Deut 6:5).

[48:29]  ²⁵ tn Heb “We have heard of the pride of Moab – [he is] exceedingly proud – of his haughtiness, and his pride, and his haughtiness, and the loftiness of his heart.” These words are essentially all synonyms, three of them coming from the same Hebrew root (גָּאָה, ga’ah) and one of the words being used twice (גָּאוֹן). Since the first person singular is used in the next verse, the present translation considers the “we” of this verse to refer to the plural of majesty or the plural referring to the divine council in such passages as Gen 1:26; 3:22; 11:7; Isa 6:8 and has translated in the singular to avoid possible confusion of who the “we” are. Most understand the reference to be to Jeremiah and his fellow Judeans.

[24:7]  ²⁶ tn Heb “I will give them a heart to know me that I am the Lord.” For the use of “heart” here referring to “inclinations, resolutions, and determinations of the will” see BDB 525 s.v. לֵב 4 and compare the usage in 2 Chr 12:14. For the use of “know” to mean “acknowledge” see BDB 384 s.v. יָדַע Qal.1.f and compare the usage in Jer 39:4. For the construction “know ‘someone’ that he…” = “know that ‘someone’…” see GKC 365 §117.h and compare the usage in 2 Sam 3:25.

[24:7]  ²⁷ tn Heb “with all their heart.”

[3:10]  ²⁸ tn Heb “And even in all this.”

[3:10]  ²⁹ tn Heb “ has not turned back to me with all her heart but only in falsehood.”

[4:18]  ³⁰ tn Heb “Your way and your deeds.”

[4:18]  ³¹ tn Heb “How bitter!”

[4:18]  ³² tn Heb “Indeed, it reaches to your heart.” The subject must be the pain alluded to in the last half of the preceding line; the verb is masculine, agreeing with the adjective translated “painful.” The only other possible antecedent “punishment” is feminine.

[5:21]  ³³ tn Heb “they have eyes but they do not see, they have ears but they do not hear.”

[7:24]  ³⁴ tn Or “They went backward and not forward”; Heb “They were to the backward and not to the forward.” The two phrases used here appear nowhere else in the Bible and the latter preposition plus adverb elsewhere is used temporally meaning “formerly” or “previously.” The translation follows the proposal of J. Bright, Jeremiah (AB), 57. Another option is “they turned their backs to me, not their faces,” understanding the line as a variant of a line in 2:27.

[11:20]  ³⁵ tn The words “So I said to the Lord” are not in the text but are implicit from the context. They are supplied in the translation for clarity to show the shift in address.

[11:20]  ³⁶ tn Heb “Yahweh of armies.”

[11:20]  sn For the significance of the term see the notes at 2:19 and 7:3.

[11:20]  ³⁷ tn Heb “Lord of armies, just judge, tester of kidneys and heart.” The sentence has been broken up to avoid a long and complex English sentence. The translation is more in keeping with contemporary English style. In Hebrew thought the “kidneys” were thought of as the seat of the emotions and passions and the “heart” was viewed as the seat of intellect, conscience, and will. The “heart” and the “kidneys” are often used figuratively for the thoughts, emotions, motives, and drives that are thought to be seated in them.

[11:20]  ³⁸ tn Heb “Let me see your retribution [i.e., see you exact retribution] from them because I reveal my cause [i.e., plea for justice] to you.”

[12:3]  ³⁹ tn Heb “You, Lord, know me. You watch me and you test my heart toward you.”

[12:3]  sn Jeremiah appears to be complaining like Job that God cares nothing about the prosperity of the wicked, but watches his every move. The reverse ought to be true. Jeremiah shouldn’t be suffering the onslaughts of his fellow countrymen as he is. The wicked who are prospering should be experiencing punishment.

[12:3]  ⁴⁰ tn Heb “set aside for them a day of killing.”

[12:11]  ⁴¹ tn For the use of this verb see the notes on 12:4. Some understand the homonym here meaning “it [the desolated land] will mourn to me.” However, the only other use of the preposition עַל (’al) with this root means “to mourn over” not “to” (cf. Hos 10:5). For the use of the preposition here see BDB 753 s.v. עַל II.1.b and compare the use in Gen 48:7.

[12:11]  ⁴² tn Heb “But there is no man laying it to heart.” For the idiom here see BDB 525 s.v. לֵב II.3.d and compare the usage in Isa 42:25; 47:7.

[12:11]  sn There is a very interesting play on words and sounds in this verse that paints a picture of desolation and the pathos it evokes. Part of this is reflected in the translation. The same Hebrew word referring to a desolation or a waste (שְׁמֵמָה, shÿmemah) is repeated three times at the end of three successive lines and the related verb is found at the beginning of the fourth (נָשַׁמָּה, nashammah). A similar sounding word is found in the second of the three successive lines (שָׁמָהּ, shamah = “he [they] will make it”). This latter word is part of a further play because it is repeated in a different form in the last line (שָׁם, sham = “laying”); they lay it waste but no one lays it to heart. There is also an interesting contrast between the sorrow the Lord feels and the inattention of the people.

[16:12]  ⁴³ sn For the argumentation here compare Jer 7:23-26.

[17:1]  ⁴⁴ tn The chapter division which was not a part of the original text but was added in the middle ages obscures the fact that there is no new speech here. The division may have resulted from the faulty identification of the “them” in the preceding verse. See the translator’s note on that verse.

[17:1]  ⁴⁵ tn The adjective “stone-hard” is not in the Hebrew text. It is implicit in the metaphor and is supplied in the translation for clarity. Cf. Ezek 11:19; 36:26; and Job 19:24 for the figure.

[17:1]  ⁴⁶ tn Heb “adamant.” The word “diamond” is an accommodation to modern times. There is no evidence that diamond was known in ancient times. This hard stone (perhaps emery) became metaphorical for hardness; see Ezek 3:9 and Zech 7:12. For discussion see W. E. Staples, “Adamant,” IDB 1:45.

[17:1]  ⁴⁷ tn This verse has been restructured for the sake of the English poetry: Heb “The sin of Judah is engraved [or written] with an iron pen, inscribed with a point of a diamond [or adamant] upon the tablet of their hearts and on the horns of their altars.”

[17:1]  sn There is biting sarcasm involved in the use of the figures here. The law was inscribed on the tablets of stone by the “finger” of God (Exod 31:18; 32:16). Later under the new covenant it would be written on their hearts (Jer 31:33). Blood was to be applied to the horns of the altar in offering the sin offering (cf., e.g., Lev 4:7, 18, 25, 20) and on the bronze altar to cleanse it from sin on the Day of Atonement (Lev 16:18). Here their sins are engraved (permanently written, cf. Job 19:24) on their hearts (i.e., control their thoughts and actions) and on their altars (permanently polluting them).

[17:5]  ⁴⁸ sn Verses 5-11 are a collection of wisdom-like sayings (cf. Ps 1) which set forth the theme of the two ways and their consequences. It has as its background the blessings and the curses of Deut 28 and the challenge to faith in Deut 29-30 which climaxes in Deut 30:15-20. The nation is sinful and God is weary of showing them patience. However, there is hope for individuals within the nation if they will trust in him.

[17:5]  ⁴⁹ tn Heb “who make flesh their arm.” The “arm” is the symbol of strength and the flesh is the symbol of mortal man in relation to the omnipotent God. The translation “mere flesh and blood” reflects this.

[17:5]  ⁵⁰ sn In the psychology of ancient Hebrew thought the heart was the center not only of the emotions but of the thoughts and motivations. It was also the seat of moral conduct (cf. its placement in the middle of the discussion of moral conduct in Prov 4:20-27, i.e., in v. 23).

[20:9]  ⁵¹ tn Heb “speak in his name.” This idiom occurs in passages where someone functions as the messenger under the authority of another. See Exod 5:23; Deut 18:19, 29:20; Jer 14:14. The antecedent in the first line is quite commonly misidentified as being “him,” i.e., the Lord. Comparison, however, with the rest of the context, especially the consequential clause “then it becomes” (וְהָיָה, vÿhayah), and Jer 23:36 shows that it is “the word of the Lord.”

[20:9]  ⁵² tn The English sentence has again been restructured for the sake of English style. The Hebrew construction involves two vav consecutive perfects in a condition and consequence relation, “If I say to myself…then it [his word] becomes.” See GKC 337 §112.kk for the construction.

[20:9]  ⁵³ sn Heb “It is in my heart like a burning fire, shut up in my bones.” In addition to standing as part for the whole, the “bones” for the person (e.g., Ps 35:10), the bones were associated with fear (e.g., Job 4:14) and with pain (e.g., Job 33:19, Ps 102:3 [102:4 HT]) and joy or sorrow (e.g., Ps 51:8 [51:10 HT]). As has been mentioned several times, the heart was connected with intellectual and volitional concerns.

[20:12]  ⁵⁴ tn Heb “Yahweh of armies.”

[20:12]  sn See the study note on 2:19 for explanation of this title for God.

[20:12]  ⁵⁵ tn Heb “Lord of armies, the one who tests the righteous, who sees kidneys and heart.” The sentence has been broken up to avoid a long and complex English sentence. The translation is more in keeping with contemporary English style.

[20:12]  sn This verse is almost an exact duplication of the petition in one of Jeremiah’s earlier prayers and complaints. See Jer 11:20 and notes there for explanation of the Hebrew psychology underlying the use of “kidneys and heart” here. For the thoughts expressed here see Ps 17.

[22:17]  ⁵⁶ tn Heb “Your eyes and your heart do not exist except for dishonest gain and for innocent blood to shed [it] and for fraud and for oppression to do [them].” The sentence has been broken up to conform more to English style and the significance of “eyes” and “heart” explained before they are introduced into the translation.

[23:9]  ⁵⁷ sn Jeremiah has already had a good deal to say about the false prophets and their fate. See 2:8, 26; 5:13, 31; 14:13-15. Here he parallels the condemnation of the wicked prophets and their fate (23:9-40) with that of the wicked kings (21:11-22:30).

[23:9]  ⁵⁸ tn The word “false” is not in the text, but it is clear from the context that these are whom the sayings are directed against. The words “Here is what the Lord says” are also not in the text. But comparison with 46:2; 48:1; 49:1, 7, 23, 28; and 21:11 will show that this is a heading. The words are supplied in the translation for clarity.

[23:9]  ⁵⁹ tn Heb “My heart is crushed within me. My bones tremble.” It has already been noted several times that the “heart” in ancient Hebrew psychology was the intellectual and volitional center of the person, the kidneys were the emotional center, and the bones the locus of strength and also the subject of joy, distress, and sorrow. Here Jeremiah is speaking of his distress of heart and mind in modern psychology, a distress that leads him to trembling of body which he compares to that of a drunken person staggering around under the influence of wine.

[23:9]  ⁶⁰ tn Heb “wine has passed over him.”

[23:9]  ⁶¹ tn Heb “wine because of the Lord and because of his holy word.” The words that are supplied in the translation are implicit from the context and are added for clarity.

[23:9]  sn The way the Lord and his word are being treated is clarified in the verses that follow.

[23:17]  ⁶² tn The translation reflects an emphatic construction where the infinitive absolute follows a participle (cf. GKC 343 §113.r).

[23:17]  ⁶³ tc The translation follows the Greek version. The Hebrew text reads, “who reject me, ‘The Lord has spoken, “Things…”’” The Greek version is to be preferred here because of (1) the parallelism of the lines “reject what the Lord has said” // “follow the stubborn inclinations of their own hearts;” (2) the preceding context which speaks of “visions of their own imaginations not of what the Lord has given them;” (3) the following context which denies that they have ever had access to the Lord’s secrets; (4) the general contexts earlier regarding false prophecy where rejection of the Lord’s word is in view (6:14 [see there v. 10]; 8:11 [see there v. 9]); (5) the meter of the poetic lines (the Hebrew meter is 3/5/4/3; the meter presupposed by the translation is 5/3/4/3 with the 3’s being their words). The difference is one of vocalization of the same consonants. The vocalization of the MT is יְהוָה מְנַאֲצַי דִּבֶּר [mÿna’atsay dibber yÿhvah]; the Hebrew Vorlage behind the Greek would be vocalized as מְנַאֲצֵי דְּבַר יְהוָה (mÿna’atsey dÿvar yÿhvah).

[23:17]  ⁶⁴ tn Heb “You will have peace.” But see the note on 14:13. See also 6:14 and 8:11.

[23:20]  ⁶⁵ tn Heb “until he has done and until he has carried out the purposes of his heart.”

[23:20]  ⁶⁶ tn Heb “in the latter days.” However, as BDB 31 s.v. אַחֲרִית b suggests, the meaning of this idiom must be determined from the context. Sometimes it has remote, even eschatological, reference and other times it has more immediate reference as it does here and in Jer 30:23 where it refers to the coming days of Babylonian conquest and exile.

[23:20]  ⁶⁷ tn The translation is intended to reflect a Hebrew construction where a noun functions as the object of a verb from the same root word (the Hebrew cognate accusative).

[30:24]  ⁶⁸ sn Jer 30:23-24 are almost a verbatim repetition of 23:19-20. There the verses were addressed to the people of Jerusalem as a warning that the false prophets had no intimate awareness of the Lord’s plans which were plans of destruction for wicked Israel not plans of peace and prosperity. Here they function as further assurance that the Lord will judge the wicked nations oppressing them when he reverses their fortunes and restores them once again to the land as his special people (cf. vv. 18-22).

[31:21]  ⁶⁹ tn The words “I will say” are not in the text. They are supplied in the translation to mark the transition from the address about Israel in a response to Rachel’s weeping (vv. 15-20) to a direct address to Israel which is essentially the answer to Israel’s prayer of penitence (cf. G. L. Keown, P. J. Scalise, T. G. Smothers, Jeremiah 26-52 [WBC], 121.)

[31:21]  sn The Lord here invites Israel to stop dilly-dallying and prepare themselves to return because he is prepared to do something new and miraculous.

[31:21]  ⁷⁰ tn Heb “Virgin Israel.” For the significance see the study note on 31:3.

[31:21]  ⁷¹ tn Heb “Set your mind to the highway, the way which you went.” The phrase “the way you went” has been translated “the road you took when you were carried off” to help the reader see the reference to the exile implicit in the context. The verb “which you went” is another example of the old second feminine singular which the Masoretes typically revocalize (Kethib הָלָכְתִּי [halakhti]; Qere הָלָכְתְּ [halakht]). The vocative has been supplied in the translation at the beginning to help make the transition from third person reference to Ephraim/Israel in the preceding to second person in the following and to identify the referent of the imperatives. Likewise, this line has been moved to the front to show that the reference to setting up sign posts and landmarks is not literal but figurative, referring to making a mental note of the way they took when carried off so that they can easily find their way back. Lines three and four in the Hebrew text read, “Set up sign posts for yourself; set up guideposts/landmarks for yourself.” The word translated “telltale signs marking the way” occurs only here. Though its etymology and precise meaning are unknown, all the lexicons agree in translating it as “sign post” or something similar based on the parallelism.

[32:39]  ⁷² tn Heb “I will give to them one heart and one way to [= in order that they may] fear me all the days for good to them.” The phrase “one heart” refers both to unanimity of will and accord (cf. 1 Chr 12:38 [12:39 HT]; 2 Chr 30:12) and to singleness of purpose or intent (cf. Ezek 11:19 and see BDB 525 s.v. ֵלב 4 where reference is made to “inclinations, resolutions, and determinations of the will”). The phrase “one way” refers to one way of life or conduct (cf. BDB 203 s.v. דֶּרֶךְ 6.a where reference is made to moral action and character), a way of life that is further qualified by the goal of showing “fear, reverence, respect” for the Lord. The Hebrew sentence has been broken up to avoid a long complex sentence in English which is contrary to contemporary English style. However, an attempt has been made to preserve all the connections of the original.

[32:39]  sn Other passages also speak about the “single-minded purpose” (Heb “one heart”) and “living in a way that shows respect for me.” Deut 30:6-8 speaks of a circumcised heart that will love him, obey him, and keep his commands. Ezek 11:20-21 speaks of the removal of a stony heart and the giving of a single-minded, “fleshy” heart and a new spirit that will follow his decrees and keep his laws. Ezek 36:26-27 speaks of the removal of a stony heart and the giving of a new, “fleshy” heart and a new spirit and an infusion of God’s own spirit so that they will be able to follow his decrees and keep his laws. Jer 24:7 speaks of the giving of a (new) heart so that they might “know” him. And Jer 31:33 speaks of God writing his law on their hearts. All this shows that there is a new motivation and a new enablement for fulfilling the old stipulations, especially that of whole-hearted devotion to him (cf. Deut 6:4-6).

[51:1]  ⁷³ sn The destructive wind is a figurative reference to the “foreign people” who will “winnow” Babylon and drive out all the people (v. 2). This figure has already been used in 4:11-12 and in 49:36. See the study note on 4:11-12 and the translator’s notes on 22:22 and 49:36.

[51:1]  ⁷⁴ tn Or “I will arouse the spirit of hostility of a destroying nation”; Heb “I will stir up against Babylon…a destroying wind [or the spirit of a destroyer].” The word רוּחַ (ruakh) can refer to either a wind (BDB 924 s.v. רוּחַ 2.a) or a spirit (BDB 925 s.v. רוּחַ 2.g). It can be construed as either a noun followed by an adjectival participle (so, “a destroying wind”) or a noun followed by another noun in the “of” relationship (a construct or genitival relationship; so, “spirit of a destroyer”). The same noun with this same verb is translated “stir up the spirit of” in 1 Chr 5:26; 2 Chr 21:16; 36:22; Hag 1:14; and most importantly in Jer 51:11 where it refers to the king of the Medes. However, the majority of the exegetical tradition (all the commentaries consulted and all the English versions except NASB and NIV) opt for the “destructive wind” primarily because of the figure of winnowing that is found in the next verse. The translation follows the main line exegetical tradition here for that same reason.

[51:1]  ⁷⁵ sn Heb “the people who live in Leb-qamai.” “Leb-qamai” is a code name for “Chaldeans” formed on the principle of substituting the last letter of the alphabet for the first, the next to the last for the second, and so on. This same principle is used in referring to Babylon in 25:26 and 51:41 as “Sheshach.” See the study note on 25:26 where further details are given. There is no consensus on why the code name is used because the terms Babylon and Chaldeans (= Babylonians) have appeared regularly in this prophecy or collection of prophecies.

[3:16]  ⁷⁶ tn Heb “you will become numerous and fruitful.”

[3:16]  ⁷⁷ tn Or “chest.”

[3:16]  ⁷⁸ tn Heb “the ark of the covenant.” It is called this because it contained the tables of the law which in abbreviated form constituted their covenant obligations to the Lord, cf. Exod 31:18; 32:15; 34:29.

[3:16]  ⁷⁹ tn Or “Nor will another one be made”; Heb “one will not do/make [it?] again.”

[3:17]  ⁸⁰ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[3:17]  ⁸¹ tn Heb “will gather to the name of the Lord.”

[3:17]  ⁸² tn Heb “the stubbornness of their evil hearts.”

[7:31]  ⁸³ tn Heb “high places.”

[7:31]  sn These places of worship were essentially open air shrines often located on hills or wooded heights. They were generally connected with pagan worship and equipped with altars of sacrifice and of incense and cult objects such as wooden poles and stone pillars which were symbols of the god and/or goddess worshiped at the sight. The Israelites were commanded to tear down these Canaanite places of worship (Num 33:52) but they did not do so, often taking over the site for the worship of Yahweh but even then incorporating some of the pagan cult objects and ritual into their worship of Yahweh (1 Kgs 12:31, 32; 14:23). The prophets were especially opposed to these places and to this kind of syncretism (Hos 10:8; Amos 7:9) and to the pagan worship that was often practiced at them (Jer 7:31; 19:5; 32:35).

[7:31]  ⁸⁴ tn Heb “the high places of [or in] Topheth.”

[7:31]  sn The noun Topheth is generally explained as an artificial formation of a word related to the Aramaic word for “cooking stove” combined with the vowels for the word for “shame.” Hence, Jewish piety viewed it as a very shameful act, one that was contrary to the law (see Lev 18:21; 20:2-6). Child sacrifice was practiced during the reigns of the wicked kings Ahaz and Manasseh and apparently during Jeremiah’s day (cf. 2 Kgs 16:3; 21:6; Jer 32:35).

[7:31]  ⁸⁵ tn Heb “It never entered my heart.” The words “to command such a thing” do not appear in the Hebrew but are added for the sake of clarity.

[9:26]  ⁸⁶ tn Heb “all those who are cut off on the side of the head who live in the desert.” KJV and some other English versions (e.g., NIV “who live in the desert in distant places”; NLT “who live in distant places”) have followed the interpretation that this is a biform of an expression meaning “end or remote parts of the [far] corners [of the earth].” This interpretation is generally abandoned by the more recent commentaries and lexicons (see, e.g. BDB 802 s.v. פֵּאָה 1 and HALOT 858 s.v. פֵּאָה 1.β). It occurs also in 25:33; 49:32.

[9:26]  ⁸⁷ tn Heb “For all of these nations are uncircumcised.” The words “I will do so” are supplied in the translation to indicate the connection with the preceding statement.

[9:26]  sn A contrast is drawn here between circumcision as a mere external cutting of the flesh and a sign of commitment to the covenant and the God of the covenant. The people of these nations practiced circumcision but not as a sign of the covenant. The people of Israel engaged in it as a religious practice but without any obedience to the covenant that it was a sign of or any real commitment to the Lord.

[9:26]  ⁸⁸ tn Heb “house of Israel.”

[9:26]  ⁸⁹ tn Heb “And all the house of Israel is uncircumcised of heart.”

[11:8]  ⁹⁰ 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.

[13:10]  ⁹¹ tn Heb “to listen to my words.”

[13:10]  ⁹² tn Heb “and [they follow] after.” See the translator’s note at 2:5 for the idiom.

[13:10]  ⁹³ tn The structure of this verse is a little unusual. It consists of a subject, “this wicked people” qualified by several “which” clauses preceding a conjunction and a form which would normally be taken as a third person imperative (a Hebrew jussive; וִיהִי, vihi). This construction, called casus pendens by Hebrew grammarians, lays focus on the subject, here calling attention to the nature of Israel’s corruption which makes it rotten and useless to God. See GKC 458 §143.d for other examples of this construction.

[14:14]  ⁹⁴ 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]  ⁹⁵ tn Heb “I did not command them.” Compare 1 Chr 22:12 for usage.

[14:14]  ⁹⁶ 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.

[19:5]  ⁹⁷ tn The word “here” is not in the text. However, it is implicit from the rest of the context. It is supplied in the translation for clarity.

[19:5]  ⁹⁸ tn The words “such sacrifices” are not in the text. The text merely says “to burn their children in the fire as burnt offerings to Baal which I did not command.” The command obviously refers not to the qualification “to Baal” but to burning the children in the fire as burnt offerings. The words are supplied in the translation to avoid a possible confusion that the reference is to sacrifices to Baal. Likewise the words should not be translated so literally that they leave the impression that God never said anything about sacrificing their children to other gods. The fact is he did. See Lev 18:21; Deut 12:30; 18:10.

[23:16]  ⁹⁹ tn Heb “Yahweh of armies.”

[23:16]  sn See the study note on 2:19 for explanation of this title.

[23:16]  ¹⁰⁰ tn The words “to the people of Jerusalem” are not in the Hebrew text but are supplied in the translation to reflect the masculine plural form of the imperative and the second masculine plural form of the pronoun. These words have been supplied in the translation for clarity.

[23:16]  ¹⁰¹ tn Heb “They tell of a vision of their own heart [= mind] not from the mouth of the Lord.”

[30:21]  ¹⁰² sn The statement their ruler will come from their own number accords with the regulation in Deut 17:15. They would not be ruled by a foreign leader but by one of their own people. In v. 9 he is specifically said to come from the Davidic line. See the study note there.

[30:21]  ¹⁰³ sn Ordinarily this prerogative was confined to the priests and the Levites and even then under strict regulations (cf., e.g., Num 8:19; 16:10; Lev 16:10; 21:17; 22:3). Uzziah king of Judah violated this and suffered leprosy for having done so (2 Chr 26:16-20). It is clear, however, that both David and Solomon on occasion exercised priestly functions in the presence of the ark or the altar which it was normally lawful for only the priests to approach (cf., e.g., 2 Sam 6:13-14; 1 Kgs 8:22, 54-55). Here reference is probably not to the normal prerogatives of offering sacrifice or burning incense but access to God’s special presence at special times for the purpose of consultation.

[30:21]  ¹⁰⁴ tn Heb “For who is he who would pledge his heart to draw near to me.” The question is a rhetorical one expecting the answer “no one” and is a way of expressing an emphatic negative (see BDB 566 s.v. מִי f[c]). The concept of “pledging” something refers to putting up security in guarantee of payment. Here the word is used figuratively of “putting up one’s heart [i.e., his very being (cf. BDB 524 s.v. לֵב 7 and Ps 22:26)]” for the privilege of access to God. The rhetorical question denies that any one would do that if he were not bidden by God to do so.

[30:21]  ¹⁰⁵ tn Heb “Oracle of the Lord.”

[31:33]  ¹⁰⁶ tn Heb “with the house of Israel.” All commentators agree that the term here refers to both the whole nation which was divided into the house of Israel and the house of Judah in v. 30.

[31:33]  ¹⁰⁷ tn Heb “after those days.” Commentators are generally agreed that this refers to the return from exile and the repopulation of the land referred to in vv. 27-28 and not to something subsequent to the time mentioned in v. 30. This is the sequencing that is also presupposed in other new covenant passages such as Deut 30:1-6; Ezek 11:17-20; 36:24-28.

[31:33]  ¹⁰⁸ tn Heb “Oracle of the Lord.”

[31:33]  ¹⁰⁹ tn Heb “‘But this is the covenant that I will make with the house of Israel after these days:’ says the Lord, ‘I will….’” The sentence has been reworded and restructured to avoid the awkwardness of the original style.

[31:33]  ¹¹⁰ tn Heb “in their inward parts.” The Hebrew word here refers to the seat of the thoughts, emotions, and decisions (Jer 9:8 [9:7 HT]). It is essentially synonymous with “heart” in Hebrew psychological terms.

[31:33]  ¹¹¹ tn The words “and minds” is not in the text but is supplied in the translation to bring the English psychology more into line with the Hebrew where the “heart” is the center both of knowing/thinking/reflecting and deciding/willing.

[31:33]  sn Two contexts are relevant for understanding this statement. First is the context of the first or old covenant which was characterized by a law written on stone tablets (e.g., Exod 32:15-16; 34:1, 28; Deut 4:13; 5:22; 9:10) or in a “book” or “scroll” (Deut 31:9-13) which could be lost (cf. 2 Kgs 22:8), forgotten (Hos 4:6), ignored (Jer 6:19; Amos 4:2), or altered (Jer 8:8). Second is the context of the repeated fault that Jeremiah has found with their stubborn (3:17; 7:24; 9:14; 11:8; 13:10; 16:12; 18:12; 23:17), uncircumcised (4:4; 9:26), and desperately wicked hearts (4:4; 17:9). Radical changes were necessary to get the people to obey the law from the heart and not just pay superficial or lip service to it (3:10; 12:2). Deut 30:1-6; Ezek 11:17-20; 36:24-28 speak of these radical changes. The Lord will remove the “foreskin” of their heart and give them a circumcised heart, or take away their “stony” heart and give them a new heart. With this heart they will be able to obey his laws, statutes, ordinances, and commands (Deut 30:8; Ezek 11:20; 36:27). The new covenant does not entail a new law; it is the same law that Jeremiah has repeatedly accused them of rejecting or ignoring (6:19; 9:13; 16:11; 26:4; 44:10). What does change is their inner commitment to keep it. Jeremiah has already referred to this in Jer 24:7 and will refer to it again in Jer 32:39.

[31:33]  ¹¹² sn Compare Jer 24:7; 30:22; 31:1 and see the study note on 30:2.

[32:35]  ¹¹³ sn Compare Jer 7:30-31; 19:5 and the study notes on 7:30. The god Molech is especially associated with the practice of child sacrifice (Lev 18:21; 20:2-5; 2 Kgs 23:10). In 1 Kgs 11:7 this god is identified as the god of the Ammonites who is also called Milcom in 1 Kgs 11:5; 2 Kgs 23:13. Child sacrifice, however, was not confined to this god; it was also made to the god Baal (Jer 19:5) and to other idols that the Israelites had set up (Ezek 16:20-21). This practice was, however, strictly prohibited in Israel (Lev 18:21; 20:2-5; Deut 12:31; 18:10). It was this practice as well as other pagan rites that Manasseh had instituted in Judah that ultimately led to Judah’s demise (2 Kgs 24:3-4). Though Josiah tried to root these pagan practices (2 Kgs 23:4-14) out of Judah he could not do so. The people had only made a pretense of following his reforms; their hearts were still far from God (Jer 3:10; 12:2).

[32:35]  ¹¹⁴ tn Heb “They built high places to Baal which are in the Valley of Ben Hinnom to cause their sons and daughters to pass through [the fire] to Molech [a thing] which I did not command them and [which] did not go up into my heart [= “mind” in modern psychology] to do this abomination so as to make Judah liable for punishment.” For the use of the Hiphil of חָטָא (khata’) to refer to the liability for punishment see BDB s.v. חָטָא Hiph.3 and compare the usage in Deut 24:8. Coming at the end as this does, this nuance is much more likely than “cause Judah to sin” which is the normal translation assigned to the verb here. The particle לְמַעַן (lÿma’an) that precedes it is here once again introducing a result and not a purpose (compare other clear examples in 27:10, 15). The sentence has been broken down in conformity to contemporary English style and an attempt has been made to make clear that what is detestable and not commanded is not merely child sacrifice to Molech but child sacrifice in general.

[44:21]  ¹¹⁵ tn The words “to other gods” are not in the text but are implicit from the context (cf. v. 17). They are supplied in the translation for clarity. It was not the act of sacrifice that was wrong but the recipient.

[44:21]  ¹¹⁶ tn Heb “The sacrifices which you sacrificed in the towns of Judah and in the streets of Jerusalem, you and your fathers, your kings and your leaders and the people of the land, did not the Lord remember them and [did they not] come into his mind?” The question is again rhetorical and expects a positive answer. So it is rendered here as an affirmative statement for the sake of clarity and simplicity. An attempt has been made to shorten the long Hebrew sentence to better conform with contemporary English style.

[49:16]  ¹¹⁷ tn The meaning of this Hebrew word (תִּפְלֶצֶת, tifletset) is uncertain because it occurs only here. However, it is related to a verb root that refers to the shaking of the pillars (of the earth) in Job 9:6 and a noun (מִפְלֶצֶת, mifletset) that refers to “horror” or “shuddering” used in Job 21:6; Isa 21:4; Ezek 7:18; Ps 55:6. This is the nuance that is accepted by BDB, KBL, HAL and a majority of the modern English versions. The suffix is an objective genitive. The fact that the following verb is masculine singular suggests that the text here (הִשִּׁיא אֹתָךְ, hishi’ ’otakh) is in error for הִשִּׁיאָתָךְ (hishi’atakh; so G. L. Keown, P. J. Scalise, T. G. Smothers, Jeremiah 26-52 [WBC], 327, n. 16.a).

[49:16]  ¹¹⁸ tn The Hebrew text of the first four lines reads: “Your terror [= the terror you inspire] has deceived you, [and] the arrogance of your heart, you who dwell in the clefts of the rock, who occupy the heights of the hill.” The sentence is broken up and restructured to better conform with English style.