Yeremia 9:22
Konteks9:22 Tell your daughters and neighbors, ‘The Lord says,
“The dead bodies of people will lie scattered everywhere
like manure scattered on a field.
They will lie scattered on the ground
like grain that has been cut down but has not been gathered.”’” 1
Yeremia 15:6
Konteks15:6 I, the Lord, say: 2 ‘You people have deserted me!
You keep turning your back on me.’ 3
So I have unleashed my power against you 4 and have begun to destroy you. 5
I have grown tired of feeling sorry for you!” 6
Yeremia 5:8
Konteks5:8 They are like lusty, well-fed 7 stallions.
Each of them lusts after 8 his neighbor’s wife.
Yeremia 6:8
Konteks6:8 So 9 take warning, Jerusalem,
or I will abandon you in disgust 10
and make you desolate,
a place where no one can live.”
Yeremia 46:5
Konteks46:5 What do I see?” 11 says the Lord. 12
“The soldiers 13 are terrified.
They are retreating.
They have been defeated.
They are overcome with terror; 14
they desert quickly
without looking back.
Yeremia 12:6
Konteks12:6 As a matter of fact, 15 even your own brothers
and the members of your own family have betrayed you too.
Even they have plotted to do away with you. 16
So do not trust them even when they say kind things 17 to you.
Yeremia 18:17
Konteks18:17 I will scatter them before their enemies
like dust blowing in front of a burning east wind.
I will turn my back on them and not look favorably on them 18
when disaster strikes them.”
Yeremia 32:33
Konteks32:33 They have turned away from me instead of turning to me. 19 I tried over and over again 20 to instruct them, but they did not listen and respond to correction. 21
Yeremia 48:39
Konteks48:39 Oh, how shattered Moab will be!
Oh, how her people will wail!
Oh, how she will turn away 22 in shame!
Moab will become an object of ridicule,
a terrifying sight to all the nations that surround her.”
Yeremia 2:17
Konteks2:17 You have brought all this on yourself, Israel, 23
by deserting the Lord your God when he was leading you along the right path. 24
Yeremia 3:11
Konteks3:11 Then the Lord said to me, “Under the circumstances, wayward Israel could even be considered less guilty than unfaithful Judah. 25
Yeremia 49:8
Konteks49:8 Turn and flee! Take up refuge in remote places, 26
you people who live in Dedan. 27
For I will bring disaster on the descendants of Esau.
I have decided it is time for me to punish them. 28
Yeremia 52:8
Konteks52:8 But the Babylonian army chased after the king. They caught up with Zedekiah in the plains of Jericho, 29 and his entire army deserted him.
Yeremia 2:27
Konteks2:27 They say to a wooden idol, 30 ‘You are my father.’
They say to a stone image, ‘You gave birth to me.’ 31
Yes, they have turned away from me instead of turning to me. 32
Yet when they are in trouble, they say, ‘Come and save us!’
Yeremia 32:40
Konteks32:40 I will make a lasting covenant 33 with them that I will never stop doing good to them. 34 I will fill their hearts and minds with respect for me so that 35 they will never again turn 36 away from me.
Yeremia 1:13
Konteks1:13 The Lord again asked me, “What do you see?” I answered, “I see a pot of boiling water; it is tipped toward us from the north.” 37
Yeremia 1:16
Konteks1:16 In this way 38 I will pass sentence 39 on the people of Jerusalem and Judah 40 because of all their wickedness. For they rejected me and offered sacrifices to other gods, worshiping what they made with their own hands.” 41
Yeremia 2:13
Konteks2:13 “Do so because my people have committed a double wrong:
they have rejected me,
the fountain of life-giving water, 42
and they have dug cisterns for themselves,
cracked cisterns which cannot even hold water.”
Yeremia 7:24
Konteks7:24 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. 43
Yeremia 31:19
Konteks31:19 For after we turned away from you we repented.
After we came to our senses 44 we beat our breasts in sorrow. 45
We are ashamed and humiliated
because of the disgraceful things we did previously.’ 46
Yeremia 47:3
Konteks47:3 Fathers will hear the hoofbeats of the enemies’ horses,
the clatter of their chariots and the rumbling of their wheels.
They will not turn back to save their children
because they will be paralyzed with fear. 47
Yeremia 2:19
Konteks2:19 Your own wickedness will bring about your punishment.
Your unfaithful acts will bring down discipline on you. 48
Know, then, and realize how utterly harmful 49
it was for you to reject me, the Lord your God, 50
to show no respect for me,” 51
says the Lord God who rules over all. 52
Yeremia 3:19
Konteks‘Oh what a joy it would be for me to treat you like a son! 54
What a joy it would be for me to give 55 you a pleasant land,
the most beautiful piece of property there is in all the world!’ 56
I thought you would call me, ‘Father’ 57
and would never cease being loyal to me. 58
Yeremia 5:6
Konteks5:6 So like a lion from the thicket their enemies will kill them.
Like a wolf from the desert they will destroy them.
Like a leopard they will lie in wait outside their cities
and totally destroy anyone who ventures out. 59
For they have rebelled so much
and done so many unfaithful things. 60
Yeremia 39:4
Konteks39:4 When King Zedekiah of Judah and all his soldiers saw them, they tried to escape. They departed from the city during the night. They took a path through the king’s garden and passed out through the gate between the two walls. 61 Then they headed for the Jordan Valley. 62
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[9:22] 1 tn Or “‘Death has climbed…city squares. And the dead bodies of people lie scattered…They lie scattered…but has not been gathered.’ The
[15:6] 2 tn Heb “oracle of the
[15:6] 3 tn Heb “you are going backward.” This is the only occurrence of this adverb with this verb. It is often used with another verb meaning “turn backward” (= abandon; Heb סוּג [sug] in the Niphal). For examples see Jer 38:22; 46:5. The only other occurrence in Jeremiah has been in the unusual idiom in 7:24 where it was translated “they got worse and worse instead of better.” That is how J. Bright (Jeremiah [AB], 109) translates it here. However it is translated, it has connotations of apostasy.
[15:6] 4 tn Heb “stretched out my hand against you.” For this idiom see notes on 6:12.
[15:6] 5 tn There is a difference of opinion on how the verbs here and in the following verses are to be rendered, whether past or future. KJV, NASB, NIV for example render them as future. ASV, RSV, TEV render them as past. NJPS has past here and future in vv. 7-9. This is perhaps the best solution. The imperfect + vav consecutive here responds to the perfect in the first line. The imperfects + vav consecutives followed by perfects in vv. 7-9 and concluded by an imperfect in v. 9 pick up the perfects + vav (ו) consecutives in vv. 3-4. Verses 7-9 are further development of the theme in vv. 1-4. Verses 5-6 have been an apostrophe or a turning aside to address Jerusalem directly. For a somewhat similar alternation of the tenses see Isa 5:14-17 and consult GKC 329-30 §111.w. One could of course argue that the imperfects + vav consecutive in vv. 7-9 continue the imperfect + vav consecutive here. In this case, vv. 7-9 are not a continuation of the oracle of doom but another lament by God (cf. 14:1-6, 17-18).
[15:6] 6 sn It is difficult to be sure what intertextual connections are intended by the author in his use of vocabulary. The Hebrew word translated “grown tired” is not very common. It has been used twice before. In 9:5-6b where it refers to the people being unable to repent and in 6:11 where it refers to Jeremiah being tired or unable to hold back his anger because of that inability. Now God too has worn out his patience with them (cf. Isa 7:13).
[5:8] 7 tn The meanings of these two adjectives are uncertain. The translation of the first adjective is based on assuming that the word is a defectively written participle related to the noun “testicle” (a Hiphil participle מַאֲשִׁכִים [ma’ashikhim] from a verb related to אֶשֶׁךְ [’eshekh, “testicle”]; cf. Lev 21:20) and hence “having testicles” (cf. HALOT 1379 s.v. שָׁכָה) instead of the Masoretic form מַשְׁכִּים (mashkim) from a root שָׁכָה (shakhah), which is otherwise unattested in either verbal or nominal forms. The second adjective is best derived from a verb root meaning “to feed” (a Hophal participle מוּזָנִים [muzanim, the Kethib] from a root זוּן [zun; cf. BDB 266 s.v. זוּן] for which there is the cognate noun מָזוֹן [mazon; cf. 2 Chr 11:23]). This is more likely than the derivation from a root יָזַן ([yazan]reading מְיֻזָּנִים [mÿyuzzanim], a Pual participle with the Qere) which is otherwise unattested in verbal or nominal forms and whose meaning is dependent only on a supposed Arabic cognate (cf. HALOT 387 s.v. יָזַן).
[5:8] 8 tn Heb “neighs after.”
[6:8] 9 tn This word is not in the text but is supplied in the translation. Jeremiah uses a figure of speech (enallage) where the speaker turns from talking about someone to address him/her directly.
[6:8] 10 tn Heb “lest my soul [= I] becomes disgusted with you.”
[6:8] sn The wordplay begun with “sound…in Tekoa” in v. 1 and continued with “they will pitch” in v. 3 is concluded here with “turn away” (וּבִתְקוֹעַ תִּקְעוּ [uvitqoa’ tiq’u] in v. 1, תָּקְעוּ [taq’u] in v. 3 and תֵּקַע [teqa’] here).
[46:5] 11 tn Heb “Why do I see?” The rendering is that of J. A. Thompson (Jeremiah [NICOT], 685, 88) and J. Bright (Jeremiah [AB], 301; TEV; NIV). The question is not asking for information but is expressing surprise or wonder (see E. W. Bullinger, Figures of Speech, 951).
[46:5] sn The passage takes an unexpected turn at v. 5. After ironically summoning the Egyptian army to battle, the
[46:5] 12 tn Heb “oracle of the
[46:5] 13 tn Heb “Their soldiers.” These words are actually at the midpoint of the stanza as the subject of the third of the five verbs. However, as G. L. Keown, P. J. Scalise, and T. G. Smothers (Jeremiah 26-52 [WBC], 291) note, this is the subject of all five verbs “are terrified,” “are retreating,” “have been defeated,” “have run away,” and “have not looked back.” The subject is put at the front to avoid an unidentified “they.”
[46:5] 14 tn Heb “terror is all around.”
[12:6] 15 tn This is an attempt to give some contextual sense to the particle “for, indeed” (כִּי, ki).
[12:6] sn If the truth be known, Jeremiah wasn’t safe even in the context of his own family. They were apparently part of the plot by the people of Anathoth to kill him.
[12:6] 16 tn Heb “they have called after you fully”; or “have lifted up loud voices against you.” The word “against” does not seem quite adequate for the preposition “after.” The preposition “against” would be Hebrew עַל (’al). The idea appears to be that they are chasing after him, raising their voices along with those of the conspirators to have him killed.
[12:6] 17 tn Heb “good things.” See BDB 373 s.v. II טוֹב 2 for this nuance and compare Prov 12:25 for usage.
[18:17] 18 tc Heb “I will show them [my] back and not [my] face.” This reading follows the suggestion of some of the versions and some of the Masoretes. The MT reads “I will look on their back and not on their faces.”
[18:17] sn To “turn the back” is universally recognized as a symbol of rejection. The turning of the face toward one is the subject of the beautiful Aaronic blessing in Num 6:24-26.
[32:33] 19 tn Heb “they have turned [their] backs to me, not [their] faces.” Compare the same idiom in 2:27.
[32:33] 20 tn For the idiom involved here see the translator’s note on 7:13. The verb that introduces this clause is a Piel infinitive absolute which is functioning in place of the finite verb (see, e.g., GKC 346 §113.ff and compare usage in Jer 8:15; 14:19. This grammatical point means that the versions cited in BHS fn a may not be reading a different text after all, but may merely be interpreting the form as syntactically equivalent to a finite verb as the present translation has done.).
[32:33] sn This refers to God teaching them through the prophets whom he has sent as indicated by the repeated use of this idiom elsewhere in 7:13, 25; 11:7; 25:3, 4; 26:5, 19.
[32:33] 21 tn Heb “But they were not listening so as to accept correction.”
[48:39] 22 tn Heb “turn her back.”
[2:17] 23 tn Heb “Are you not bringing this on yourself.” The question is rhetorical and expects a positive answer.
[2:17] 24 tn Heb “at the time of leading you in the way.”
[3:11] 25 tn Heb “Wayward Israel has proven herself to be more righteous than unfaithful Judah.”
[3:11] sn A comparison is drawn here between the greater culpability of Judah, who has had the advantage of seeing how God disciplined her sister nation for having sinned and yet ignored the warning and committed the same sin, and the culpability of Israel who had no such advantage.
[49:8] 26 tn Heb “make deep to dwell.” The meaning of this phrase is debated. Some take it as a reference for the Dedanites who were not native to Edom to go down from the heights of Edom and go back home (so G. L. Keown, P. J. Scalise, T. G. Smothers, Jeremiah 26-52 [WBC], 330). The majority of commentaries, however, take it as a reference to the Dedanites disassociating themselves from the Edomites and finding remote hiding places to live in (so J. A. Thompson, Jeremiah [NICOT], 718). For the options see W. L. Holladay, Jeremiah (Hermeneia), 2:375.
[49:8] 27 sn Dedan. The Dedanites were an Arabian tribe who lived to the southeast of Edom. They are warned here to disassociate themselves from Edom because Edom is about to suffer disaster.
[49:8] 28 tn Heb “For I will bring the disaster of Esau upon him, the time when I will punish him.” Esau was the progenitor of the tribes and nation of Edom (cf. Gen 36:1, 8, 9, 19).
[52:8] 29 map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.
[2:27] 30 tn Heb “wood…stone…”
[2:27] 31 sn The reference to wood and stone is, of course, a pejorative reference to idols made by human hands. See the next verse where reference is made to “the gods you have made.”
[2:27] 32 tn Heb “they have turned [their] backs to me, not [their] faces.”
[32:40] 33 tn Heb “an everlasting covenant.” For the rationale for the rendering “agreement” and the nature of the biblical covenants see the study note on 11:2.
[32:40] sn For other references to the lasting (or everlasting) nature of the new covenant see Isa 55:3; 61:8; Jer 50:5; Ezek 16:60; 37:26. The new covenant appears to be similar to the ancient Near Eastern covenants of grants whereby a great king gave a loyal vassal a grant of land or dynastic dominion over a realm in perpetuity in recognition of past loyalty. The right to such was perpetual as long as the great king exercised dominion, but the actual enjoyment could be forfeited by individual members of the vassal’s dynasty. The best example of such an covenant in the OT is the Davidic covenant where the dynasty was given perpetual right to rule over Israel. Individual kings might be disciplined and their right to enjoy dominion taken away, but the dynasty still maintained the right to rule (see 2 Sam 23:5; Ps 89:26-37 and note especially 1 Kgs 11:23-39). The new covenant appears to be the renewal of God’s promise to Abraham to always be the God of his descendants and for his descendants to be his special people (Gen 17:7) something they appear to have forfeited by their disobedience (see Hos 1:9). However, under the new covenant he promises to never stop doing them good and grants them a new heart, a new spirit, the infusion of his own spirit, and the love and reverence necessary to keep from turning away from him. The new covenant is not based on their past loyalty but on his gracious forgiveness and his gifts.
[32:40] 34 tn Or “stop being gracious to them” or “stop blessing them with good”; Heb “turn back from them to do good to them.”
[32:40] 35 tn Or “I will make them want to fear and respect me so much that”; Heb “I will put the fear of me in their hearts.” However, as has been noted several times, “heart” in Hebrew is more the center of the volition (and intellect) than the center of emotions as it is in English. Both translations are intended to reflect the difference in psychology.
[32:40] 36 tn The words “never again” are not in the text but are implicit from the context and are supplied not only by this translation but by a number of others.
[1:13] 37 tn Heb “a blown upon [= heated; boiling] pot and its face from the face of the north [= it is facing away from the north].”
[1:16] 38 tn The Hebrew particle (the vav [ו] consecutive), which is often rendered in some English versions as “and” and in others is simply left untranslated, is rendered here epexegetically, reflecting a summary statement.
[1:16] 39 sn The Hebrew idiom (literally “I will speak my judgments against”) is found three other times in Jeremiah (4:12; 39:5; 52:9), where it is followed by the carrying out of the sentence. Here the carrying out of the sentence precedes in v. 15.
[1:16] 40 tn Heb “on them.” The antecedent goes back to Jerusalem and the cities of Judah (i.e., the people in them) in v. 15.
[2:13] 42 tn It is difficult to decide whether to translate “fresh, running water” which the Hebrew term for “living water” often refers to (e.g., Gen 26:19; Lev 14:5), or “life-giving water” which the idiom “fountain of life” as source of life and vitality often refers to (e.g., Ps 36:9; Prov 13:14; 14:27). The contrast with cisterns, which collected and held rain water, suggests “fresh, running water,” but the reality underlying the metaphor contrasts the
[7:24] 43 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.
[31:19] 44 tn For this meaning of the verb see HAL 374 s.v. יָדַע Nif 5 or W. L. Holladay, Concise Hebrew and Aramaic Lexicon, 129. REB translates “Now that I am submissive” relating the verb to a second root meaning “be submissive.” (See HALOT 375 s.v. II יָדַע and J. Barr, Comparative Philology and the Text of the Old Testament, 19-21, for evidence for this verb. Other passages cited with this nuance are Judg 8:16; Prov 10:9; Job 20:20.)
[31:19] 45 tn Heb “I struck my thigh.” This was a gesture of grief and anguish (cf. Ezek 21:12 [21:17 HT]). The modern equivalent is “to beat the breast.”
[31:19] 46 tn Heb “because I bear the reproach of my youth.” For the plural referents see the note at the beginning of v. 18.
[31:19] sn The expression the disgraceful things we did in our earlier history refers to the disgrace that accompanied the sins that Israel did in her earlier years before she learned the painful lesson of submission to the
[47:3] 47 tn Heb “From the noise of the stamping of the hoofs of his stallions, from the rattling of his chariots at the rumbling of their wheels, fathers will not turn to their children from sinking of hands.” According to BDB 952 s.v. רִפָּיוֹן the “sinking of the hands” is figurative of helplessness caused by terror. A very similar figure is seen with a related expression in Isa 35:3-4. The sentence has been restructured to put the subject up front and to suggest through shorter sentences more in keeping with contemporary English style the same causal connections. The figures have been interpreted for the sake of clarity for the average reader.
[2:19] 48 tn Or “teach you a lesson”; Heb “rebuke/chide you.”
[2:19] 49 tn Heb “how evil and bitter.” The reference is to the consequences of their acts. This is a figure of speech (hendiadys) where two nouns or adjectives joined by “and” introduce a main concept modified by the other noun or adjective.
[2:19] 50 tn Heb “to leave the
[2:19] 51 tn Heb “and no fear of me was on you.”
[2:19] 52 tn Heb “the Lord Yahweh, [the God of] hosts.” For the title Lord
[3:19] 53 tn Heb “I, myself, said.” See note on “I thought that she might come back to me” in 3:7.
[3:19] 54 tn Heb “How I would place you among the sons.” Israel appears to be addressed here contextually as the
[3:19] sn The imagery here appears to be that of treating the wife as an equal heir with the sons and of giving her the best piece of property.
[3:19] 55 tn The words “What a joy it would be for me to” are not in the Hebrew text but are implied in the parallel structure.
[3:19] 56 tn Heb “the most beautiful heritage among the nations.”
[3:19] 58 tn Heb “turn back from [following] after me.”
[5:6] 59 tn Heb “So a lion from the thicket will kill them. A wolf from the desert will destroy them. A leopard will watch outside their cities. Anyone who goes out from them will be torn in pieces.” However, it is unlikely that, in the context of judgment that Jeremiah has previously been describing, literal lions are meant. The animals are metaphorical for their enemies. Compare Jer 4:7.
[5:6] 60 tn Heb “their rebellions are so many and their unfaithful acts so numerous.”
[39:4] 61 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.
[39:4] 62 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.