Yeremia 7:7
Konteks7:7 If you stop doing these things, 1 I will allow you to continue to live in this land 2 which I gave to your ancestors as a lasting possession. 3
Yeremia 7:10
Konteks7:10 Then you come and stand in my presence in this temple I have claimed as my own 4 and say, “We are safe!” You think you are so safe that you go on doing all those hateful sins! 5
Yeremia 29:11
Konteks29:11 For I know what I have planned for you,’ says the Lord. 6 ‘I have plans to prosper you, not to harm you. I have plans to give you 7 a future filled with hope. 8
Yeremia 42:15
Konteks42:15 If you people who remain in Judah do that, then listen to what the Lord says. The Lord God of Israel who rules over all 9 says, ‘If you are so determined 10 to go to Egypt that you go and settle there,
Yeremia 48:17
Konteks48:17 Mourn for that nation, all you nations living around it,
all of you nations that know of its fame. 11
Mourn and say, ‘Alas, its powerful influence has been broken!
Its glory and power have been done away!’ 12
[7:7] 1 tn The translation uses imperatives in vv. 5-6 followed by the phrase, “If you do all this,” to avoid the long and complex sentence structure of the Hebrew sentence which has a series of conditional clauses in vv. 5-6 followed by a main clause in v. 7.
[7:7] 2 tn Heb “live in this place, in this land.”
[7:7] 3 tn Heb “gave to your fathers [with reference to] from ancient times even unto forever.”
[7:10] 4 tn Heb “over which my name is called.” For this nuance of this idiom cf. BDB 896 s.v. קָרָא Niph.2.d(4) and see the usage in 2 Sam 12:28.
[7:10] 5 tn Or “‘We are safe!’ – safe, you think, to go on doing all those hateful things.” Verses 9-10 are all one long sentence in the Hebrew text. It has been broken up for English stylistic reasons. Somewhat literally it reads “Will you steal…then come and stand…and say, ‘We are safe’ so as to/in order to do…” The Hebrew of v. 9 has a series of infinitives which emphasize the bare action of the verb without the idea of time or agent. The effect is to place a kind of staccato like emphasis on the multitude of their sins all of which are violations of one of the Ten Commandments. The final clause in v. 8 expresses purpose or result (probably result) through another infinitive. This long sentence is introduced by a marker (ה interrogative in Hebrew) introducing a rhetorical question in which God expresses his incredulity that they could do these sins, come into the temple and claim the safety of his protection, and then go right back out and commit the same sins. J. Bright (Jeremiah [AB], 52) catches the force nicely: “What? You think you can steal, murder…and then come and stand…and say, ‘We are safe…’ just so that you can go right on…”
[29:11] 6 tn Heb “Oracle of the
[29:11] 7 tn Heb “I know the plans that I am planning for you, oracle of the
[29:11] 8 tn Or “the future you hope for”; Heb “a future and a hope.” This is a good example of hendiadys where two formally coordinated nouns (adjectives, verbs) convey a single idea where one of the terms functions as a qualifier of the other. For this figure see E. W. Bullinger, Figures of Speech, 658-72. This example is discussed on p. 661.
[42:15] 9 tn Heb “Yahweh of armies, the God of Israel.” See the study note on 2:19 for the translation and significance of this title.
[42:15] 10 tn Heb “set your face to.” See Jer 42:17; 44:11; Dan 11:17; 2 Kgs 12:17 (12:18 HT) for parallel usage.
[48:17] 11 tn For the use of the word “name” (שֵׁם, shem) to “fame” or “repute” see BDB 1028 s.v. שֵׁם 2.b and compare the usage in Ezek 16:14; 2 Chr 26:15.
[48:17] sn This refers to both the nearby nations and those who lived further away who had heard of Moab’s power and might only by repute.
[48:17] 12 tn Heb “How is the strong staff broken, the beautiful rod.” “How” introduces a lament which is here rendered by “Alas.” The staff and rod refer to the support that Moab gave to others not to the fact that she ruled over others which was never the case. According to BDB 739 s.v. עוֹז 1 the “strong staff” is figurative of political power.
