Yeremia 20:8-9

20:8 For whenever I prophesy, ¹  I must cry out, ² 

“Violence and destruction are coming!” ³ 

This message from the Lord ⁴  has made me

an object of continual insults and derision.

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

I will not speak as his messenger ⁵  any more.”

But then ⁶  his message becomes like a fire

locked up inside of me, burning in my heart and soul. ⁷ 

I grow weary of trying to hold it in;

I cannot contain it.

Yeremia 20:2

20:2 When he heard Jeremiah’s prophecy, he had the prophet flogged. ⁸  Then he put him in the stocks ⁹  which were at the Upper Gate of Benjamin in the Lord’s temple. ¹⁰ 

Yeremia 36:15-16

36:15 They said to him, “Please sit down and read it to us.” So Baruch sat down and read it to them. ¹¹  36:16 When they had heard it all, ¹²  they expressed their alarm to one another. ¹³  Then they said to Baruch, “We must certainly give the king a report about everything you have read!” ¹⁴ 

Amos 7:10

Amos Confronts a Priest

7:10 Amaziah the priest of Bethel ¹⁵  sent this message ¹⁶  to King Jeroboam of Israel: “Amos is conspiring against you in the very heart of the kingdom of Israel! ¹⁷  The land cannot endure all his prophecies. ¹⁸ 

Lukas 11:45

11:45 One of the experts in religious law ¹⁹  answered him, “Teacher, when you say these things you insult ²⁰  us too.”

Lukas 20:19

20:19 Then ²¹  the experts in the law ²²  and the chief priests wanted to arrest ²³  him that very hour, because they realized he had told this parable against them. But ²⁴  they were afraid of the people.

Yohanes 7:7

7:7 The world cannot hate you, but it hates me, because I am testifying about it that its deeds are evil.

Yohanes 9:40

9:40 Some of the Pharisees ²⁵  who were with him heard this ²⁶  and asked him, ²⁷  “We are not blind too, are we?” ²⁸ 

Yohanes 9:2

9:2 His disciples asked him, ²⁹  “Rabbi, who committed the sin that caused him to be born blind, this man ³⁰  or his parents?” ³¹ 

Titus 1:3

1:3 But now in his own time ³²  he has made his message evident through the preaching I was entrusted with according to the command of God our Savior.

[20:8]  ¹ tn Heb “speak,” but the speaking is in the context of speaking as a prophet.

[20:8]  ² tn Heb “I cry out, I proclaim.”

[20:8]  ³ tn Heb “Violence and destruction.”

[20:8]  sn The words “Violence and destruction…” are a synopsis of his messages of judgment. Jeremiah is lamenting that his ministry up to this point has been one of judgment and has brought him nothing but ridicule because the Lord has not carried out his threats. He appears in the eyes of the people to be a false prophet.

[20:8]  ⁴ tn Heb “the word of the Lord.” For the use of כִּי…כִּי (ki…ki) here in the sense of “for…and” see KBL 432 s.v. כּי 10.

[20:9]  ⁵ 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]  ⁶ 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]  ⁷ 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.

[20:2]  ⁸ tn Heb “And Pashhur son of Immer, the priest and he [= who] was chief overseer [or officer] in the house of the Lord heard Jeremiah prophesying these words/things 20:2 and Pashhur had the prophet Jeremiah flogged.” This verse and the previous one has been restructured in the translation to better conform with contemporary English style.

[20:2]  ⁹ tn The meaning of this word is uncertain. It occurs only here, in 29:26 where it is followed by a parallel word that occurs only there and is generally translated “collar,” and in 2 Chr 16:10 where it is preceded by the word “house of.” It is most often translated “stocks” and explained as an instrument of confinement for keeping prisoners in a crooked position (from its relation to a root meaning “to turn.” See BDB 246 s.v. מַהְפֶּכֶת and KBL 500 s.v. מַהְפֶּכֶת for definition and discussion.) For a full discussion including the interpretation of the ancient versions see W. L. Holladay, Jeremiah (Hermeneia), 1:542-43.

[20:2]  ¹⁰ sn A comparison of Ezek 8:3 and 9:2 in their contexts will show that this probably refers to the northern gate to the inner court of the temple. It is called Upper because it was on higher ground above the gate in the outer court. It is qualified by “in the Lord’s temple” to distinguish it from the Benjamin Gate in the city wall (cf. 37:13; 38:7). Like the Benjamin Gate in the city wall it faced north toward the territory of the tribe of Benjamin.

[36:15]  ¹¹ tn Or “‘to us personally’…to them personally”; Heb “‘in our ears’…in their ears.” Elsewhere this has been rendered “in the hearing of” or “where they could hear.” All three of those idioms sound unnatural in this context. The mere personal pronoun seems adequate.

[36:16]  ¹² tn Heb “all the words.”

[36:16]  ¹³ tn According to BDB 808 s.v. פָּחַד Qal.1 and 40 s.v. אֶל 3.a, this is an example of the “pregnant” use of a preposition where an implied verb has to be supplied in the translation to conform the normal range of the preposition with the verb that is governing it. The Hebrew text reads: “they feared unto one another.” BDB translates “they turned in dread to each other.” The translation adopted seems more appropriate in this context.

[36:16]  ¹⁴ tn Heb “We must certainly report to the king all these things.” Here the word דְּבָרִים (dÿvarim) must mean “things” (cf. BDB 183 s.v. דָּבָר IV.3) rather than “words” because a verbatim report of all the words in the scroll is scarcely meant. The present translation has chosen to use a form that suggests a summary report of all the matters spoken about in the scroll rather than the indefinite “things.”

[7:10]  ¹⁵ map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.

[7:10]  ¹⁶ tn The direct object of the verb translated “sent” is elided in the Hebrew text. The words “this message” are supplied in the translation for clarity and for stylistic reasons.

[7:10]  ¹⁷ tn Heb “in the middle of the house of Israel.”

[7:10]  ¹⁸ tn Heb “words.”

[11:45]  ¹⁹ sn That is, an expert in the interpretation of the Mosaic law. They worked closely with the Pharisees.

[11:45]  ²⁰ tn For this term, see Matt 22;6; Luke 18:32; Acts 14:5; 1 Thess 2:2.

[20:19]  ²¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[20:19]  ²² tn Or “The scribes” See the note on the phrase “experts in the law” in 5:21.

[20:19]  ²³ tn Grk “tried to lay hands on him.”

[20:19]  ²⁴ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[9:40]  ²⁵ sn See the note on Pharisees in 1:24.

[9:40]  ²⁶ tn Grk “heard these things.”

[9:40]  ²⁷ tn Grk “and said to him.”

[9:40]  ²⁸ tn Questions prefaced with μή (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here the tag is “are we?”).

[9:2]  ²⁹ tn Grk “asked him, saying.”

[9:2]  ³⁰ tn Grk “this one.”

[9:2]  ³¹ tn Grk “in order that he should be born blind.”

[9:2]  sn The disciples assumed that sin (regardless of who committed it) was the cause of the man’s blindness. This was a common belief in Judaism; the rabbis used Ezek 18:20 to prove there was no death without sin, and Ps 89:33 to prove there was no punishment without guilt (the Babylonian Talmud, b. Shabbat 55a, although later than the NT, illustrates this). Thus in this case the sin must have been on the part of the man’s parents, or during his own prenatal existence. Song Rabbah 1:41 (another later rabbinic work) stated that when a pregnant woman worshiped in a heathen temple the unborn child also committed idolatry. This is only one example of how, in rabbinic Jewish thought, an unborn child was capable of sinning.

[1:3]  ³² tn The Greek text emphasizes the contrast between vv. 2b and 3a: God promised this long ago but now has revealed it in his own time.