Yeremia 3:14
Konteks3:14 “Come back to me, my wayward sons,” says the Lord, “for I am your true master. 1 If you do, 2 I will take one of you from each town and two of you from each family group, and I will bring you back to Zion.
Yeremia 9:3
Konteks“These people are like soldiers who have readied their bows.
Their tongues are always ready to shoot out lies. 4
They have become powerful in the land,
but they have not done so by honest means. 5
Indeed, they do one evil thing after another 6
and do not pay attention to me. 7
Yeremia 9:20
Konteks“So now, 9 you wailing women, hear what the Lord says. 10
Open your ears to the words from his mouth.
Teach your daughters this mournful song,
and each of you teach your neighbor 11 this lament.
Yeremia 19:9
Konteks19:9 I will reduce the people of this city to desperate straits during the siege imposed on it by their enemies who are seeking to kill them. I will make them so desperate that they will eat the flesh of their own sons and daughters and the flesh of one another.”’” 12
Yeremia 23:27
Konteks23:27 How long will they go on plotting 13 to make my people forget who I am 14 through the dreams they tell one another? That is just as bad as what their ancestors 15 did when they forgot who I am by worshiping the god Baal. 16
Yeremia 25:33
Konteks25:33 Those who have been killed by the Lord at that time
will be scattered from one end of the earth to the other.
They will not be mourned over, gathered up, or buried. 17
Their dead bodies will lie scattered over the ground like manure.
Yeremia 26:2
Konteks26:2 The Lord said, “Go stand in the courtyard of the Lord’s temple. 18 Speak out to all the people who are coming from the towns of Judah to worship in the Lord’s temple. Tell them everything I command you to tell them. Do not leave out a single word!
Yeremia 37:21
Konteks37:21 Then King Zedekiah ordered that Jeremiah be committed to the courtyard of the guardhouse. He also ordered that a loaf of bread 19 be given to him every day from the baker’s street until all the bread in the city was gone. So Jeremiah was kept 20 in the courtyard of the guardhouse.
Yeremia 49:18
Konteks49:18 Edom will be destroyed like Sodom and Gomorrah
and the towns that were around them.
No one will live there.
No human being will settle in it,”
says the Lord.
[3:14] 1 tn Or “I am your true husband.”
[3:14] sn There is a wordplay between the term “true master” and the name of the pagan god Baal. The pronoun “I” is emphatic, creating a contrast between the
[3:14] 2 tn The words, “If you do” are not in the text but are implicit in the connection of the Hebrew verb with the preceding.
[9:3] 3 tn The words “The
[9:3] 4 tn Heb “They have readied [or strung] their tongue as their bow for lies.”
[9:3] 5 tn Heb “but not through honesty.”
[9:3] 6 tn Heb “they go from evil to evil.”
[9:3] 7 tn Or “do not acknowledge me”; Heb “do not know me.” But “knowing” in Hebrew thought often involves more than intellectual knowledge; it involves emotional and volitional commitment as well. For יָדַע meaning “acknowledge” see 1 Chr 28:9; Isa 29:21; Hos 2:20; Prov 3:6. This word is also found in ancient Near Eastern treaty contexts where it has the idea of a vassal king acknowledging the sovereignty of a greater king (cf. H. Huffmon, “The Treaty Background of Hebrew yada,” BASOR 181 [1966]: 31-37).
[9:20] 8 tn The words “I said” are not in the text. The text merely has “Indeed, yes.” The words are supplied in the translation to indicate that the speaker is still Jeremiah though he now is not talking about the mourning woman but is talking to them. See the notes on 9:17-18 for further explanation.
[9:20] 9 tn It is a little difficult to explain how the Hebrew particle כִּי (ki) is functioning here. W. L. Holladay (Jeremiah [Hermeneia], 1:311) may be correct in seeing it as introducing the contents of what those who call for the mourning women are to say. In this case, Jeremiah picks up the task as representative of the people.
[9:20] 10 tn Heb “Listen to the word of the
[9:20] sn In this context the “word of the
[9:20] 11 tn Heb “Teach…mournful song, and each woman her neighbor lady…”
[19:9] 12 tn This verse has been restructured to try to bring out the proper thought and subordinations reflected in the verse without making the sentence too long and complex in English: Heb “I will make them eat the flesh of their sons and daughters. And they will eat one another’s flesh in the siege and in the straits which their enemies who are seeking their lives reduce them to.” This also shows the agency through which God’s causation was effected, i.e., the siege.
[19:9] sn Cannibalism is one of the penalties for disobedience to their covenant with the
[23:27] 13 tn The relation of the words to one another in v. 26 and the beginning of v. 27 has created difficulties for translators and commentators. The proper solution is reflected in the NJPS. Verses 26-27 read somewhat literally, “How long is there in the hearts of the prophets who are prophesying the lie and [in the hearts of] the prophets of the delusions of their [own] heart the plotting to cause my people to forget my name…” Most commentaries complain that the text is corrupt, that there is no subject for “is there.” However, the long construct qualification “in the hearts of” has led to the lack of observation that the proper subject is “the plotting to make my people forget.” There are no exact parallels but Jer 14:22; Neh 5:5 follow the same structure. The “How long” precedes the other means of asking a question for the purpose of emphasis (cf. BDB 210 s.v. הֲ 1.b and compare for example the usage in 2 Sam 7:7). There has also been a failure to see that “the prophets of the delusion of…” is a parallel construct noun after “heart of.” Stripping the syntax down to its barest minimum and translating literally, the sentence would read “How long will the plotting…continue in the hearts of the prophets who…and [in hearts of] the prophets of…” The sentence has been restructured in the translation to conform to contemporary English style but attempt has been made to maintain the same subordinations.
[23:27] sn 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). To call someone’s name over something was to claim it for one’s own (2 Sam 12:28). Hence, here to forget the name is equivalent to forgetting who he was in his essential character (cf. Exod 3:13-15; 6:3; 34:5-7). By preaching lies they had obliterated part of his essential character and caused people to forget who he really was.
[23:27] 15 tn Heb “fathers” (also in v. 39).
[23:27] 16 tn Heb “through Baal.” This is an elliptical expression for the worship of Baal. See 11:17; 12:16; 19:5 for other references to their relation to Baal. There is a deliberate paralleling in the syntax here between “through their dreams” and “through Baal.”
[25:33] 17 sn The intent here is to emphasize the large quantity of those who are killed – there will be too many to insure proper mourning rites and proper burial.
[26:2] 18 sn It is generally agreed that the incident recorded in this chapter relates to the temple message that Jeremiah gave in 7:1-15. The message there is summarized here in vv. 3-6. The primary interest here is in the response to that message.
[37:21] 19 tn Heb “And/Then King Zedekiah ordered and they committed Jeremiah to [or deposited…in] the courtyard of the guardhouse and they gave to him a loaf of bread.” The translation has been structured the way it has to avoid the ambiguous “they” which is the impersonal subject which is sometimes rendered passive in English (cf. GKC 460 §144.d). This text also has another example of the vav (ו) + infinitive absolute continuing a finite verbal form (וְנָתֹן [vÿnaton] = “and they gave”; cf. GKC 345 §113.y and see Jer 32:44; 36:23).
