Yeremia 4:28
Konteks4:28 Because of this the land will mourn
and the sky above will grow black. 1
For I have made my purpose known 2
and I will not relent or turn back from carrying it out.” 3
Yeremia 6:9
Konteks6:9 This is what the Lord who rules over all 4 said to me: 5
“Those who remain in Israel will be
like the grapes thoroughly gleaned 6 from a vine.
So go over them again, as though you were a grape harvester
passing your hand over the branches one last time.” 7
Yeremia 6:19
Konteks6:19 Hear this, you peoples of the earth: 8
‘Take note! 9 I am about to bring disaster on these people.
It will come as punishment for their scheming. 10
For they have paid no attention to what I have said, 11
and they have rejected my law.
Yeremia 6:21
Konteks6:21 So, this is what the Lord says:
‘I will assuredly 12 make these people stumble to their doom. 13
Parents and children will stumble and fall to their destruction. 14
Friends and neighbors will die.’
Yeremia 6:26
Konteks6:26 So I said, 15 “Oh, my dear people, 16 put on sackcloth
and roll in ashes.
Mourn with painful sobs
as though you had lost your only child.
For any moment now 17 that destructive army 18
will come against us.”
Yeremia 6:29
Konteks6:29 The fiery bellows of judgment burn fiercely.
But there is too much dross to be removed. 19
The process of refining them has proved useless. 20
The wicked have not been purged.
Yeremia 7:27
Konteks7:27 Then the Lord said to me, 21 “When you tell them all this, they will not listen to you. When you call out to them, they will not respond to you.
Yeremia 9:3
Konteks“These people are like soldiers who have readied their bows.
Their tongues are always ready to shoot out lies. 23
They have become powerful in the land,
but they have not done so by honest means. 24
Indeed, they do one evil thing after another 25
and do not pay attention to me. 26
Yeremia 9:15
Konteks9:15 So then, listen to what I, the Lord God of Israel who rules over all, 27 say. 28 ‘I will make these people eat the bitter food of suffering and drink the poison water of judgment. 29
Yeremia 11:13
Konteks11:13 This is in spite of the fact that 30 the people of Judah have as many gods as they have towns 31 and the citizens of Jerusalem have set up as many altars to sacrifice to that disgusting god, Baal, as they have streets in the city!’ 32
Yeremia 12:9
Konteks12:9 The people I call my own attack me like birds of prey or like hyenas. 33
But other birds of prey are all around them. 34
Let all the nations gather together like wild beasts.
Let them come and destroy these people I call my own. 35
Yeremia 14:7
Konteks“O Lord, intervene for the honor of your name 37
even though our sins speak out against us. 38
Indeed, 39 we have turned away from you many times.
We have sinned against you.
Yeremia 17:1
Konteks17:1 40 The sin of Judah is engraved with an iron chisel
on their stone-hard 41 hearts.
It is inscribed with a diamond 42 point
on the horns of their altars. 43
Yeremia 18:13
Konteks18:13 Therefore, the Lord says,
“Ask the people of other nations
whether they have heard of anything like this.
Israel should have been like a virgin.
But she has done something utterly revolting!
Yeremia 23:4
Konteks23:4 I will install rulers 44 over them who will care for them. Then they will no longer need to fear or be terrified. None of them will turn up missing. 45 I, the Lord, promise it! 46
Yeremia 23:34
Konteks23:34 I will punish any prophet, priest, or other person who says “The Lord’s message is burdensome.” 47 I will punish both that person and his whole family.’” 48
Yeremia 30:18-20
Konteks30:18 The Lord says,
“I will restore the ruined houses of the descendants of Jacob.
I will show compassion on their ruined homes. 49
Every city will be rebuilt on its former ruins. 50
Every fortified dwelling will occupy its traditional site. 51
30:19 Out of those places you will hear songs of thanksgiving 52
and the sounds of laughter and merriment.
I will increase their number and they will not dwindle away. 53
I will bring them honor and they will no longer be despised.
30:20 The descendants of Jacob will enjoy their former privileges.
Their community will be reestablished in my favor 54
and I will punish all who try to oppress them.
Yeremia 31:3
Konteks31:3 In a far-off land the Lord will manifest himself to them.
He will say to them, ‘I have loved you with an everlasting love.
That is why I have continued to be faithful to you. 55
Yeremia 31:10
Konteks31:10 Hear what the Lord has to say, O nations.
Proclaim it in the faraway lands along the sea.
Say, “The one who scattered Israel will regather them.
He will watch over his people like a shepherd watches over his flock.”
Yeremia 31:36
Konteks31:36 The Lord affirms, 56 “The descendants of Israel will not
cease forever to be a nation in my sight.
That could only happen if the fixed ordering of the heavenly lights
were to cease to operate before me.” 57
Yeremia 33:25-26
Konteks33:25 But I, the Lord, make the following promise: 58 I have made a covenant governing the coming of day and night. I have established the fixed laws governing heaven and earth. 33:26 Just as surely as I have done this, so surely will I never reject the descendants of Jacob. Nor will I ever refuse to choose one of my servant David’s descendants to rule over the descendants of Abraham, Isaac, and Jacob. Indeed, 59 I will restore them 60 and show mercy to them.”
Yeremia 50:11
Konteks50:11 “People of Babylonia, 61 you plundered my people. 62
That made you happy and glad.
You frolic about like calves in a pasture. 63
Your joyous sounds are like the neighs of a stallion. 64
Yeremia 50:20
Konteks50:20 When that time comes,
no guilt will be found in Israel.
No sin will be found in Judah. 65
For I will forgive those of them I have allowed to survive. 66
I, the Lord, affirm it!’” 67
Yeremia 50:28
Konteks50:28 Listen! Fugitives and refugees are coming from the land of Babylon.
They are coming to Zion to declare there
how the Lord our God is getting revenge,
getting revenge for what they have done to his temple. 68
[4:28] 1 sn The earth and the heavens are personified here and depicted in the act of mourning and wearing black clothes because of the destruction of the land of Israel.
[4:28] 2 tn Heb “has spoken and purposed.” This is an example of hendiadys where two verbs are joined by “and” but one is meant to serve as a modifier of the other.
[4:28] 3 tn Heb “will not turn back from it.”
[6:9] 4 tn Heb “Yahweh of armies.”
[6:9] sn For an explanation of the significance of this title see the study note on 2:19.
[6:9] 5 tn The words “to me” are not in the text but are supplied in the translation for clarity.
[6:9] 6 tn Heb “They will thoroughly glean those who are left in Israel like a vine.” That is, they will be carried off by judgment. It is not necessary to read the verb forms here as two imperatives or an infinitive absolute followed by an imperative as some English versions and commentaries do. This is an example of a third plural verb used impersonally and translated as a passive (cf. GKC 460 §144.g).
[6:9] 7 tn Heb “Pass your hand back over the branches like a grape harvester.” The translation is intended to clarify the metaphor that Jeremiah should try to rescue some from the coming destruction.
[6:19] 10 tn Heb “disaster on these people, the fruit of their schemes.”
[6:21] 12 tn This is an attempt to render the Hebrew particle rendered “behold” joined to the first person pronoun.
[6:21] 13 tn Heb “I will put stumbling blocks in front of these people.” In this context the stumbling blocks are the invading armies.
[6:21] 14 tn The words “and fall to their destruction” are implicit in the metaphor and are supplied in the translation for clarity.
[6:26] 15 tn These words are not in the text but are implicit from the context.
[6:26] 16 tn Heb “daughter of my people.” For the translation given here see 4:11 and the translator’s note there.
[6:26] 18 tn Heb “the destroyer.”
[6:29] 19 tn Heb “The bellows blow fiercely; the lead is consumed by the fire.” The translation tries to clarify a metaphor involving ancient metallurgy. In the ancient refining process lead was added as a flux to remove impurities from silver ore in the process of oxidizing the lead. Jeremiah says that the lead has been used up and the impurities have not been removed. The translation is based on the recognition of an otherwise unused verb root meaning “blow” (נָחַר [nakhar]; cf. BDB 1123 s.v. I חָרַר and HALOT 651 s.v. נָחַר) and the Masoretes’ suggestion that the consonants מאשׁתם be read מֵאֵשׁ תַּם (me’esh tam) rather than as מֵאֶשָּׁתָם (me’eshatam, “from their fire”) from an otherwise unattested noun אֶשָּׁה (’eshah).
[6:29] 20 tn Heb “The refiner refines them in vain.”
[7:27] 21 tn The words, “Then the
[9:3] 22 tn The words “The
[9:3] 23 tn Heb “They have readied [or strung] their tongue as their bow for lies.”
[9:3] 24 tn Heb “but not through honesty.”
[9:3] 25 tn Heb “they go from evil to evil.”
[9:3] 26 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).
[9:15] 27 tn Heb “Yahweh of armies, the God of Israel.”
[9:15] sn See the study notes on 2:9 and 7:3.
[9:15] 28 tn Heb “Therefore, thus says the
[9:15] 29 tn Heb “I will feed this people wormwood and make them drink poison water.” “Wormwood” and “poison water” are not to be understood literally here but are symbolic of judgment and suffering. See, e.g., BDB 542 s.v. לַעֲנָה.
[11:13] 30 tn This is again an attempt to render the Hebrew particle כִּי (ki) contextually. The nuance is a little hard to establish due to the nature of the rhetoric of the passage which utilizes the figure of apostrophe where the
[11:13] 32 tn Heb “For [or Indeed] the number of your [sing.] cities are your [sing.] gods, Judah, and the number of the streets of Jerusalem [or perhaps (your) streets, Jerusalem] you [plur.] have set up altars to the shameful thing, altars to sacrifice to Baal.” This passage involves a figure of speech where the speaker turns from describing something about someone to addressing him/her directly (a figure called apostrophe). This figure is not common in contemporary English literature or conversation and translating literally would lead to confusion on the part of some readers. Hence, the translation retains the third person in keeping with the rest of the context. The shift from singular “your cities” to plural “you have set up” is interpreted contextually to refer to a shift in addressing Judah to addressing the citizens of Jerusalem whose streets are being talked about. The appositional clause, “altars to sacrifice to Baal” has been collapsed with the preceding clause to better identify what the shameful thing is and to eliminate a complex construction. The length of this sentence runs contrary to the usual practice of breaking up long complex sentences in Hebrew into shorter equivalent ones in English. However, breaking up this sentence and possibly losing the connecting link with the preceding used to introduce it might lead to misunderstanding.
[12:9] 33 tn Or “like speckled birds of prey.” The meanings of these words are uncertain. In the Hebrew text sentence is a question: “Is not my inheritance to me a bird of prey [or] a hyena/a speckled bird of prey?” The question expects a positive answer and so is rendered here as an affirmative statement. The meaning of the word “speckled” is debated. It occurs only here. BDB 840 s.v. צָבוּעַ relates it to another word that occurs only once in Judg 5:30 which is translated “dyed stuff.” HALOT 936 s.v. צָבוּעַ relates a word found in the cognates meaning “hyena.” This is more likely and is the interpretation followed by the Greek which reads the first two words as “cave of hyena.” This translation has led some scholars to posit a homonym for the word “bird of prey” meaning “cave” which is based on Arabic parallels. The metaphor would then be of Israel carried off by hyenas and surrounded by birds of prey. The evidence for the meaning “cave” is weak and would involve a wordplay of a rare homonym with another word that is better known. For a discussion of the issues see J. Barr, Comparative Philology and the Text of the Old Testament, 128-29, 153.
[12:9] 34 tn Heb “Are birds of prey around her?” The question is again rhetorical and expects a positive answer. The birds of prey are of course the hostile nations surrounding her. The metaphor involved in these two lines may be interpreted differently. I.e., God considers Israel a proud bird of prey (hence the word for speckled) but one who is surrounded and under attack by other birds of prey. The fact that the sentences are divided into two rhetorical questions speaks somewhat against this.
[12:9] 35 tn Heb “Go, gather all the beasts of the field [= wild beasts]. Bring them to devour.” The verbs are masculine plural imperatives addressed rhetorically to some unidentified group (the heavenly counsel?) Cf. the notes on 5:1 for further discussion. Since translating literally would raise question about who the commands are addressed to, they have been turned into passive third person commands to avoid confusion. The metaphor has likewise been turned into a simile to help the modern reader. By the way, the imperatives here implying future action argue that the passage is future and that it is correct to take the verb forms as prophetic perfects.
[14:7] 36 tn The words “Then I said” are not in the text. However, it cannot be a continuation of the
[14:7] 37 tn Heb “Act for the sake of your name.” The usage of “act” in this absolute, unqualified sense cf. BDB 794 s.v. עָוֹשָׂה Qal.I.r and compare the usage, e.g., in 1 Kgs 8:32 and 39. For the nuance of “for the sake of your name” compare the usage in Isa 48:9 and Ezek 20:9, 14.
[14:7] 38 tn Or “bear witness against us,” or “can be used as evidence against us,” to keep the legal metaphor. Heb “testify against.”
[14:7] 39 tn The Hebrew particle כִּי (ki) can scarcely be causal here; it is either intensive (BDB 472 s.v. כִּי 1.e) or concessive (BDB 473 s.v. כִּי 2.c). The parallel usage in Gen 18:20 argues for the intensive force as does the fact that the concessive has already been expressed by אִם (’im).
[17:1] 40 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] 41 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] 42 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] 43 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).
[23:4] 45 tn There are various nuances of the word פָּקַד (paqad) represented in vv. 2, 4. See Ps 8:4 (8:5 HT) and Zech 10:3 for “care for/take care of” (cf. BDB 823 s.v. פָּקַד Qal.A.1.a). See Exod 20:5; Amos 3:2; Jer 9:24; 11:22 for “punish” (cf. BDB 823 s.v. פָּקַד Qal.A.3). See 1 Kgs 20:39 and 2 Kgs 10:19 for “be missing” (cf. BDB 823 s.v. פָּקַד Niph.1).
[23:4] sn There is an extended play on the Hebrew word פָּקַד which is a word with rather broad English equivalents. Here the word refers to the fault of the shepherds/rulers who have not “taken care” of the sheep/people (v. 2), the “punishment” for the evil they have done in not taking care of them (v. 2), and the fact that after the
[23:4] 46 tn Heb “Oracle of the
[23:34] 47 tn Heb “burden of the
[23:34] 48 tn Heb “And the prophet or the priest or the people [common person] who says, ‘The burden of the
[30:18] 49 tn Heb “I will restore the fortunes of the tents of Jacob and will have compassion on his habitations.” For the meaning of the idiom “restore the fortunes of” see the translator’s note on 29:14. The “tents of Jacob” refers to their homes or houses (see BDB 14 s.v. אֹהֶל 2 and compare usage in Judg 19:9; Mal 2:12). The word “ruined” has been supplied in the translation to show more clearly the idea of restoration of their houses on their former sites in conformity to the concepts in the latter half of the verse.
[30:18] 50 sn Heb “on its tel.” A tel is a site where successive layers of occupation are built upon one another after the destruction or decay of the former city. The original site was not abandoned because it had been chosen for strategic purposes, such as proximity to water or ease of defense. Many modern archaeological sites have the designation “Tel” as a component of their name because of this practice.
[30:18] 51 tn Heb “according to its custom [or plan].” Cf. BDB 1049 s.v. מִשְׁפָּט 6.d and compare usage in 1 Sam 27:11.
[30:19] 52 tn Heb “Out of them will come thanksgiving and a sound of those who are playful.”
[30:19] 53 sn Compare Jer 29:6.
[30:20] 54 tn Heb “his children will be as in former times and his congregation/community will be established before me.” “His children” refers to “Jacob” who has been referred to in v. 18 in the phrase “I will restore the fortunes of the tents of Jacob.” “His children” are thus the restored exiles. Some commentaries see the reference here to the restoration of numbers in accordance with the previous verse. However, the last line of this verse and the reference to the ruler in the following verse suggests rather restoration of the religious and political institutions to their former state. For the use of the word translated “community” (עֵדָה, ’edah) to refer to a political congregation as well as its normal use to refer to a religious one see 1 Kgs 12:20. For the idea of “in my favor” (i.e., under the eye and regard of) for the Hebrew phrase used here (לְפָנַי, lÿfanay) see BDB 817 s.v. פָּנֶה II.4.a(b).
[31:3] 55 tn Or “The people of Israel who survived the onslaughts of Egypt and Amalek found favor in the wilderness as they journeyed to find rest. At that time long ago the
[31:36] 56 tn Heb “Oracle of the
[31:36] 57 tn Heb “‘If these fixed orderings were to fail to be present before me,’ oracle of the
[33:25] 58 tn Heb “Thus says the
[33:26] 59 tn The Hebrew particle כִּי (ki) is probably intensive here as it has been on a number of occasions in the book of Jeremiah (see BDB 472 s.v. כִּי 1.e for the category).
[33:26] 60 tn Or “I will make them prosperous once again,” or “I will bring them back from captivity.”
[33:26] sn For the meaning of this idiom see the translator’s note on Jer 29:14 and compare the usage in 29:14; 30:3, 18; 31:23; 32:44; 33:7, 11. This has been the emphasis on this section which is called by some commentators “The Book of Consolation.” Jeremiah’s emphasis up until chapters 30-33 had been on judgment but he was also called to be the prophet of restoration (cf. Jer 1:10). Promises of restoration though rare up to this point have, however, occurred on occasion (see, e.g., Jer 3:18; 23:5-7; 24:6-7; 29:10-14).
[50:11] 61 tn The words “People of Babylonia” are not in the text but they are implicit in the reference in the next verse to “your mother” which refers to the city and the land as the mother of its people. These words have been supplied in the translation to identify the referent of “you” and have been added for clarity.
[50:11] 62 tn Or “my land.” The word can refer to either the land (Jer 2:7, 16:8) or the nation/people (Jer 12:7, 8, 9).
[50:11] 63 tc Reading כְּעֶגְלֵי דֶשֶׁא (kÿ’egle deshe’) or כְּעֵגֶל בַּדֶּשֶׁא (kÿ’egel baddeshe’) as presupposed by the Greek and Latin versions (cf. BHS note d-d) in place of the reading in the Hebrew text כְּעֶגְלָה דָשָׁה (kÿ’eglah dashah, “like a heifer treading out the grain”) which does not fit the verb (פּוּשׁ [push] = “spring about” [BDB 807 s.v. I פּוּשׁ] or “paw the ground” [KBL 756 s.v. פּוּשׁ] and compare Mal 3:20 for usage). This variant reading is also accepted by J. Bright, J. A. Thompson, F. B. Huey, and G. L. Keown, P. J. Scalise, T. G. Smothers.
[50:11] 64 tn Heb “Though you rejoice, though you exult, you who have plundered my heritage, though you frolic like calves in a pasture and neigh like stallions, your mother…” The particle כִּי (ki) introduces a concessive protasis according to BDB 473 s.v. כִּי 2.c(a). Many interpret the particle as introducing the grounds for the next verse, i.e., “because…” The translation here will reflect the concessive by beginning the next verse with “But.” The long protasis has been broken up and restructured to better conform with contemporary English style.
[50:20] 65 tn Heb “In those days and at that time, oracle of the
[50:20] 66 sn Compare Jer 31:34 and 33:8.
[50:20] 67 tn Heb “Oracle of the
[50:28] 68 tn Heb “Hark! Fugitives and refugees from the land of Babylon to declare in Zion the vengeance of the
[50:28] sn This verse appears to be a parenthetical exclamation of the prophet in the midst of his report of what the