Yeremia 14:1--17:27
Konteks14:1 The Lord spoke to Jeremiah 2 about the drought. 3
14:2 “The people of Judah are in mourning.
The people in her cities are pining away.
They lie on the ground expressing their sorrow. 4
Cries of distress come up to me 5 from Jerusalem. 6
14:3 The leading men of the cities send their servants for water.
They go to the cisterns, 7 but they do not find any water there.
They return with their containers 8 empty.
Disappointed and dismayed, they bury their faces in their hands. 9
14:4 They are dismayed because the ground is cracked 10
because there has been no rain in the land.
The farmers, too, are dismayed
and bury their faces in their hands.
14:5 Even the doe abandons her newborn fawn 11 in the field
because there is no grass.
14:6 Wild donkeys stand on the hilltops
and pant for breath like jackals.
Their eyes are strained looking for food,
because there is none to be found.” 12
“O Lord, intervene for the honor of your name 14
even though our sins speak out against us. 15
Indeed, 16 we have turned away from you many times.
We have sinned against you.
14:8 You have been the object of Israel’s hopes.
You have saved them when they were in trouble.
Why have you become like a resident foreigner 17 in the land?
Why have you become like a traveler who only stops in to spend the night?
14:9 Why should you be like someone who is helpless, 18
like a champion 19 who cannot save anyone?
You are indeed with us, 20
and we belong to you. 21
Do not abandon us!”
14:10 Then the Lord spoke about these people. 22
“They truly 23 love to go astray.
They cannot keep from running away from me. 24
So I am not pleased with them.
I will now call to mind 25 the wrongs they have done 26
and punish them for their sins.”
14:11 Then the Lord said to me, “Do not pray for good to come to these people! 27 14:12 Even if they fast, I will not hear their cries for help. Even if they offer burnt offerings and grain offerings, I will not accept them. 28 Instead, I will kill them through wars, famines, and plagues.” 29
14:13 Then I said, “Oh, Lord God, 30 look! 31 The prophets are telling them that you said, 32 ‘You will not experience war or suffer famine. 33 I will give you lasting peace and prosperity in this land.’” 34
14:14 Then the Lord said to me, “Those prophets are prophesying lies while claiming my authority! 35 I did not send them. I did not commission them. 36 I did not speak to them. They are prophesying to these people false visions, worthless predictions, 37 and the delusions of their own mind. 14:15 I did not send those prophets, though they claim to be prophesying in my name. They may be saying, ‘No war or famine will happen in this land.’ But I, the Lord, say this about 38 them: ‘War and starvation will kill those prophets.’ 39 14:16 The people to whom they are prophesying will die through war and famine. Their bodies will be thrown out into the streets of Jerusalem 40 and there will be no one to bury them. This will happen to the men and their wives, their sons, and their daughters. 41 For I will pour out on them the destruction they deserve.” 42
14:17 “Tell these people this, Jeremiah: 43
‘My eyes overflow with tears
day and night without ceasing. 44
For my people, my dear children, 45 have suffered a crushing blow.
They have suffered a serious wound. 46
14:18 If I go out into the countryside,
I see those who have been killed in battle.
If I go into the city,
I see those who are sick because of starvation. 47
For both prophet and priest go about their own business
in the land without having any real understanding.’” 48
14:19 Then I said,
“Lord, 49 have you completely rejected the nation of Judah?
Do you despise 50 the city of Zion?
Why have you struck us with such force
that we are beyond recovery? 51
We hope for peace, but nothing good has come of it.
We hope for a time of relief from our troubles, but experience terror. 52
14:20 Lord, we confess that we have been wicked.
We confess that our ancestors have done wrong. 53
We have indeed 54 sinned against you.
14:21 For the honor of your name, 55 do not treat Jerusalem 56 with contempt.
Do not treat with disdain the place where your glorious throne sits. 57
Be mindful of your covenant with us. Do not break it! 58
14:22 Do any of the worthless idols 59 of the nations cause rain to fall?
Do the skies themselves send showers?
Is it not you, O Lord our God, who does this? 60
So we put our hopes in you 61
because you alone do all this.”
15:1 Then the Lord said to me, “Even if Moses and Samuel stood before me pleading for 62 these people, I would not feel pity for them! 63 Get them away from me! Tell them to go away! 64 15:2 If they ask you, ‘Where should we go?’ tell them the Lord says this:
“Those who are destined to die of disease will go to death by disease.
Those who are destined to die in war will go to death in war.
Those who are destined to die of starvation will go to death by starvation.
Those who are destined to go into exile will go into exile.” 65
15:3 “I will punish them in four different ways: I will have war kill them. I will have dogs drag off their dead bodies. I will have birds and wild beasts devour and destroy their corpses. 66 15:4 I will make all the people in all the kingdoms of the world horrified at what has happened to them because of what Hezekiah’s son Manasseh, king of Judah, did in Jerusalem.” 67
“Who in the world 69 will have pity on you, Jerusalem?
Who will grieve over you?
Who will stop long enough 70
to inquire about how you are doing? 71
15:6 I, the Lord, say: 72 ‘You people have deserted me!
You keep turning your back on me.’ 73
So I have unleashed my power against you 74 and have begun to destroy you. 75
I have grown tired of feeling sorry for you!” 76
“In every town in the land I will purge them
like straw blown away by the wind. 78
I will destroy my people.
I will kill off their children.
I will do so because they did not change their behavior. 79
15:8 Their widows will become in my sight more numerous 80
than the grains of sand on the seashores.
At noontime I will bring a destroyer
against the mothers of their young men. 81
I will cause anguish 82 and terror
to fall suddenly upon them. 83
15:9 The mother who had seven children 84 will grow faint.
All the breath will go out of her. 85
Her pride and joy will be taken from her in the prime of their life.
It will seem as if the sun had set while it was still day. 86
She will suffer shame and humiliation. 87
I will cause any of them who are still left alive
to be killed in war by the onslaughts of their enemies,” 88
says the Lord.
“Oh, mother, how I regret 90 that you ever gave birth to me!
I am always starting arguments and quarrels with the people of this land. 91
I have not lent money to anyone and I have not borrowed from anyone.
Yet all of these people are treating me with contempt.” 92
15:11 The Lord said,
“Jerusalem, 93 I will surely send you away for your own good.
I will surely 94 bring the enemy upon you in a time of trouble and distress.
15:12 Can you people who are like iron and bronze
break that iron fist from the north? 95
15:13 I will give away your wealth and your treasures as plunder.
I will give it away free of charge for the sins you have committed throughout your land.
15:14 I will make you serve your enemies 96 in a land that you know nothing about.
For my anger is like a fire that will burn against you.”
“Lord, you know how I suffer. 98
Take thought of me and care for me.
Pay back for me those who have been persecuting me.
Do not be so patient with them that you allow them to kill me.
Be mindful of how I have put up with their insults for your sake.
15:16 As your words came to me I drank them in, 99
and they filled my heart with joy and happiness
because I belong to you. 100
15:17 I did not spend my time in the company of other people,
laughing and having a good time.
I stayed to myself because I felt obligated to you 101
and because I was filled with anger at what they had done.
15:18 Why must I continually suffer such painful anguish?
Why must I endure the sting of their insults like an incurable wound?
Will you let me down when I need you
like a brook one goes to for water, but that cannot be relied on?” 102
15:19 Because of this, the Lord said, 103
“You must repent of such words and thoughts!
If you do, I will restore you to the privilege of serving me. 104
If you say what is worthwhile instead of what is worthless,
I will again allow you to be my spokesman. 105
They must become as you have been.
You must not become like them. 106
15:20 I will make you as strong as a wall to these people,
a fortified wall of bronze.
They will attack you,
but they will not be able to overcome you.
For I will be with you to rescue you and deliver you,” 107
says the Lord.
15:21 “I will deliver you from the power of the wicked.
I will free you from the clutches of violent people.”
16:1 The Lord said to me, 16:2 “Do not get married and do not have children here in this land. 16:3 For I, the Lord, tell you what will happen to 108 the children who are born here in this land and to the men and women who are their mothers and fathers. 109 16:4 They will die of deadly diseases. No one will mourn for them. They will not be buried. Their dead bodies will lie like manure spread on the ground. They will be killed in war or die of starvation. Their corpses will be food for the birds and wild animals.
16:5 “Moreover I, the Lord, tell you: 110 ‘Do not go into a house where they are having a funeral meal. Do not go there to mourn and express your sorrow for them. For I have stopped showing them my good favor, 111 my love, and my compassion. I, the Lord, so affirm it! 112 16:6 Rich and poor alike will die in this land. They will not be buried or mourned. People will not cut their bodies or shave off their hair to show their grief for them. 113 16:7 No one will take any food to those who mourn for the dead to comfort them. No one will give them any wine to drink to console them for the loss of their father or mother.
16:8 “‘Do not go to a house where people are feasting and sit down to eat and drink with them either. 16:9 For I, the Lord God of Israel who rules over all, tell you what will happen. 114 I will put an end to the sounds of joy and gladness, to the glad celebration of brides and grooms in this land. You and the rest of the people will live to see this happen.’” 115
16:10 “When you tell these people about all this, 116 they will undoubtedly ask you, ‘Why has the Lord threatened us with such great disaster? What wrong have we done? What sin have we done to offend the Lord our God?’ 16:11 Then tell them that the Lord says, 117 ‘It is because your ancestors 118 rejected me and paid allegiance to 119 other gods. They have served them and worshiped them. But they have rejected me and not obeyed my law. 120 16:12 And you have acted even more wickedly than your ancestors! Each one of you has followed the stubborn inclinations of your own wicked heart and not obeyed me. 121 16:13 So I will throw you out of this land into a land that neither you nor your ancestors have ever known. There you must worship other gods day and night, for I will show you no mercy.’”
16:14 Yet 122 I, the Lord, say: 123 “A new time will certainly come. 124 People now affirm their oaths with ‘I swear as surely as the Lord lives who delivered the people of Israel out of Egypt.’ 16:15 But in that time they will affirm them with ‘I swear as surely as the Lord lives who delivered the people of Israel from the land of the north and from all the other lands where he had banished them.’ At that time I will bring them back to the land I gave their ancestors.” 125
16:16 But for now I, the Lord, say: 126 “I will send many enemies who will catch these people like fishermen. After that I will send others who will hunt them out like hunters from all the mountains, all the hills, and the crevices in the rocks. 127 16:17 For I see everything they do. Their wicked ways are not hidden from me. Their sin is not hidden away where I cannot see it. 128 16:18 Before I restore them 129 I will punish them in full 130 for their sins and the wrongs they have done. For they have polluted my land with the lifeless statues of their disgusting idols. They have filled the land I have claimed as my own 131 with their detestable idols.” 132
“Lord, you give me strength and protect me.
You are the one I can run to for safety when I am in trouble. 134
Nations from all over the earth
will come to you and say,
‘Our ancestors had nothing but false gods –
worthless idols that could not help them at all. 135
16:20 Can people make their own gods?
No, what they make are not gods at all.” 136
“So I will now let this wicked people know –
I will let them know my mighty power in judgment.
Then they will know that my name is the Lord.” 138
17:1 139 The sin of Judah is engraved with an iron chisel
on their stone-hard 140 hearts.
It is inscribed with a diamond 141 point
on the horns of their altars. 142
17:2 Their children are always thinking about 143 their 144 altars
and their sacred poles dedicated to the goddess Asherah, 145
set up beside the green trees on the high hills
17:3 and on the mountains and in the fields. 146
I will give your wealth and all your treasures away as plunder.
I will give it away as the price 147 for the sins you have committed throughout your land.
17:4 You will lose your hold on the land 148
which I gave to you as a permanent possession.
I will make you serve your enemies in a land that you know nothing about.
For you have made my anger burn like a fire that will never be put out.” 149
17:5 The Lord says,
“I will put a curse on people
who trust in mere human beings,
who depend on mere flesh and blood for their strength, 151
and whose hearts 152 have turned away from the Lord.
17:6 They will be like a shrub 153 in the desert.
They will not experience good things even when they happen.
It will be as though they were growing in the desert,
in a salt land where no one can live.
17:7 My blessing is on those people who trust in me,
who put their confidence in me. 154
17:8 They will be like a tree planted near a stream
whose roots spread out toward the water.
It has nothing to fear when the heat comes.
Its leaves are always green.
It has no need to be concerned in a year of drought.
It does not stop bearing fruit.
17:9 The human mind is more deceitful than anything else.
It is incurably bad. 155 Who can understand it?
17:10 I, the Lord, probe into people’s minds.
I examine people’s hearts. 156
I deal with each person according to how he has behaved.
I give them what they deserve based on what they have done.
17:11 The person who gathers wealth by unjust means
is like the partridge that broods over eggs but does not hatch them. 157
Before his life is half over he will lose his ill-gotten gains. 158
At the end of his life it will be clear he was a fool.” 159
“Lord, from the very beginning
you have been seated on your glorious throne on high.
You are the place where we can find refuge.
17:13 You are the one in whom Israel may find hope. 161
All who leave you will suffer shame.
Those who turn away from you 162 will be consigned to the nether world. 163
For they have rejected you, the Lord, the fountain of life. 164
17:14 Lord, grant me relief from my suffering
so that I may have some relief.
Rescue me from those who persecute me
so that I may be rescued. 165
17:15 Listen to what they are saying to me. 166
They are saying, “Where are the things the Lord threatens us with?
Come on! Let’s see them happen!” 167
17:16 But I have not pestered you to bring disaster. 168
I have not desired the time of irreparable devastation. 169
You know that.
You are fully aware of every word that I have spoken. 170
17:17 Do not cause me dismay! 171
You are my source of safety in times of trouble.
17:18 May those who persecute me be disgraced.
Do not let me be disgraced.
May they be dismayed.
Do not let me be dismayed.
Bring days of disaster on them.
Bring on them the destruction they deserve.” 172
17:19 The Lord told me, “Go and stand in the People’s Gate 174 through which the kings of Judah enter and leave the city. Then go and stand in all the other gates of the city of Jerusalem. 175 17:20 As you stand in those places 176 announce, ‘Listen, all you people who pass through these gates. Listen, all you kings of Judah, all you people of Judah and all you citizens of Jerusalem. Listen to what the Lord says. 177 17:21 The Lord says, ‘Be very careful if you value your lives! 178 Do not carry any loads 179 in through 180 the gates of Jerusalem on the Sabbath day. 17:22 Do not carry any loads out of your houses or do any work on the Sabbath day. 181 But observe the Sabbath day as a day set apart to the Lord, 182 as I commanded your ancestors. 183 17:23 Your ancestors, 184 however, did not listen to me or pay any attention to me. They stubbornly refused 185 to pay attention or to respond to any discipline.’ 17:24 The Lord says, 186 ‘You must make sure to obey me. You must not bring any loads through the gates of this city on the Sabbath day. You must set the Sabbath day apart to me. You must not do any work on that day. 17:25 If you do this, 187 then the kings and princes who follow in David’s succession 188 and ride in chariots or on horses will continue to enter through these gates, as well as their officials and the people of Judah and the citizens of Jerusalem. 189 This city will always be filled with people. 190 17:26 Then people will come here from the towns in Judah, from the villages surrounding Jerusalem, from the territory of Benjamin, from the western foothills, from the southern hill country, and from the southern part of Judah. They will come bringing offerings to the temple of the Lord: burnt offerings, sacrifices, grain offerings, and incense along with their thank offerings. 191 17:27 But you must obey me and set the Sabbath day apart to me. You must not carry any loads in through 192 the gates of Jerusalem on the Sabbath day. If you disobey, I will set the gates of Jerusalem on fire. It will burn down all the fortified dwellings in Jerusalem and no one will be able to put it out.’”
[14:1] 1 sn The form of Jer 14:1–15:9 is very striking rhetorically. It consists essentially of laments and responses to them. However, what makes it so striking is its deviation from normal form (cf. 2 Chr 20:5-17 for what would normally be expected). The descriptions of the lamentable situation come from the mouth of God not the people (cf.14:1-6, 17-18). The prophet utters the petitions with statements of trust (14:7-9, 19-22) and the
[14:1] 2 tn Heb “That which came [as] the word of the
[14:1] 3 sn Drought was one of the punishments for failure to adhere to the terms of their covenant with God. See Deut 28:22-24; Lev 26:18-20.
[14:2] 4 tn Heb “Judah mourns, its gates pine away, they are in mourning on the ground.” There are several figures of speech involved here. The basic figure is that of personification where Judah and it cities are said to be in mourning. However, in the third line the figure is a little hard to sustain because “they” are in mourning on the ground. That presses the imagination of most moderns a little too far. Hence the personification has been interpreted “people of” throughout. The term “gates” here is used as part for whole for the “cities” themselves as in several other passages in the OT (cf. BDB 1045 s.v. שַׁעַר 2.b, c and see, e.g., Isa 14:31).
[14:2] 5 tn The words “to me” are not in the text. They are implicit from the fact that the
[14:2] 6 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[14:3] 7 tn Though the concept of “cisterns” is probably not familiar to some readers, it would be a mistake to translate this word as “well.” Wells have continual sources of water. Cisterns were pits dug in the ground and lined with plaster to hold rain water. The drought had exhausted all the water in the cisterns.
[14:3] 8 tn The word “containers” is a generic word in Hebrew = “vessels.” It would probably in this case involve water “jars” or “jugs.” But since in contemporary English one would normally associate those terms with smaller vessels, “containers” may be safer.
[14:3] 9 tn Heb “they cover their heads.” Some of the English versions have gone wrong here because of the “normal” use of the words translated here “disappointed” and “dismayed.” They are regularly translated “ashamed” and “disgraced, humiliated, dismayed” elsewhere (see e.g., Jer 22:22); they are somewhat synonymous terms which are often parallel or combined. The key here, however, is the expression “they cover their heads” which is used in 2 Sam 15:30 for the expression of grief. Moreover, the word translated here “disappointed” (בּוֹשׁ, bosh) is used that way several times. See for example Jer 12:13 and consult examples in BDB 101 s.v. בּוֹשׁ Qal.2. A very similar context with the same figure is found in Jer 2:36-37.
[14:4] 10 tn For the use of the verb “is cracked” here see BDB 369 s.v. חָתַת Qal.1 and compare the usage in Jer 51:56 where it refers to broken bows. The form is a relative clause without relative pronoun (cf., GKC 486-87 §155.f). The sentence as a whole is related to the preceding through a particle meaning “because of” or “on account of.” Hence the subject and verb have been repeated to make the connection.
[14:5] 11 tn Heb “she gives birth and abandons.”
[14:6] 12 tn Heb “their eyes are strained because there is no verdure.”
[14:7] 13 tn The words “Then I said” are not in the text. However, it cannot be a continuation of the
[14:7] 14 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] 15 tn Or “bear witness against us,” or “can be used as evidence against us,” to keep the legal metaphor. Heb “testify against.”
[14:7] 16 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).
[14:8] 17 tn It would be a mistake to translate this word as “stranger.” This word (גֵּר, ger) refers to a resident alien or resident foreigner who stays in a country not his own. He is accorded the privilege of protection through the common rights of hospitality but he does not have the rights of the native born or citizen. The simile here is particularly effective. The land was the
[14:9] 18 tn This is the only time this word occurs in the Hebrew Bible. The lexicons generally take it to mean “confused” or “surprised” (cf., e.g., BDB 187 s.v. דָּהַם). However, the word has been found in a letter from the seventh century in a passage where it must mean something like “be helpless”; see W. L. Holladay, Jeremiah (Hermeneia), 1:433, for discussion and bibliography of an article where this letter is dealt with.
[14:9] 19 tn Heb “mighty man, warrior.” For this nuance see 1 Sam 17:51 where it parallels a technical term used of Goliath used earlier in 17:4, 23.
[14:9] 20 tn Heb “in our midst.”
[14:9] 21 tn Heb “Your name is called upon us.” See Jer 7:10, 11, 14, 30 for this idiom with respect to the temple and see the notes on Jer 7:10.
[14:10] 22 tn Heb “Thus said the
[14:10] sn The
[14:10] 23 tn It is difficult to be certain how the particle כֵּן (ken, usually used for “thus, so”) is to be rendered here. BDB 485 s.v. כֵּן 1.b says that the force sometimes has to be elicited from the general context and points back to the line of v. 9. IHBS 666 §39.3.4e states that when there is no specific comparative clause preceding a general comparison is intended. They point to Judg 5:31 as a parallel. Ps 127:2 may also be an example if כִּי (ki) is not to be read (cf. BHS fn). “Truly” seemed the best way to render this idea in contemporary English.
[14:10] 24 tn Heb “They do not restrain their feet.” The idea of “away from me” is implicit in the context and is supplied in the translation for clarity.
[14:10] 26 tn Heb “their iniquities.”
[14:11] 27 tn Heb “on behalf of these people for benefit.”
[14:12] 28 sn See 6:16-20 for parallels.
[14:12] 29 tn Heb “through sword, starvation, and plague.”
[14:12] sn These were penalties (curses) that were to be imposed on Israel for failure to keep her covenant with God (cf. Lev 26:23-26). These three occur together fourteen other times in the book of Jeremiah.
[14:13] 30 tn Heb “Lord Yahweh.” The translation follows the ancient Jewish tradition of substituting the Hebrew word for God for the proper name Yahweh.
[14:13] 31 tn Heb “Behold.” See the translator’s note on usage of this particle in 1:6.
[14:13] 32 tn The words “that you said” are not in the text but are implicit from the first person in the affirmation that follows. They are supplied in the translation for clarity.
[14:13] 33 tn Heb “You will not see sword and you will not have starvation [or hunger].”
[14:13] 34 tn Heb “I will give you unfailing peace in this place.” The translation opts for “peace and prosperity” here for the word שָׁלוֹם (shalom) because in the context it refers both to peace from war and security from famine and plague. The word translated “lasting” (אֱמֶת, ’emet) is a difficult to render here because it has broad uses: “truth, reliability, stability, steadfastness,” etc. “Guaranteed” or “lasting” seem to fit the context the best.
[14:14] 35 tn Heb “Falsehood those prophets are prophesying in my name.” 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).
[14:14] 36 tn Heb “I did not command them.” Compare 1 Chr 22:12 for usage.
[14:14] 37 tn Heb “divination and worthlessness.” The noun “worthlessness” stands as a qualifying “of” phrase (= to an adjective; an attributive genitive in Hebrew) after a noun in Zech 11:17; Job 13:4. This is an example of hendiadys where two nouns are joined by “and” with one serving as the qualifier of the other.
[14:14] sn The word translated “predictions” here is really the word “divination.” Divination was prohibited in Israel (cf. Deut 18:10, 14). The practice of divination involved various mechanical means to try to predict the future. The word was used here for its negative connotations in a statement that is rhetorically structured to emphasize the falseness of the promises of the false prophets. It would be unnatural to contemporary English style to try to capture this emphasis in English. In the Hebrew text the last sentence reads: “False vision, divination, and worthlessness and the deceitfulness of their heart they are prophesying to them.” For the emphasis in the preceding sentence see the note there.
[14:15] 38 tn Heb “Thus says the
[14:15] 39 tn Heb “Thus says the
[14:15] sn The rhetoric of the passage is again sustained by an emphatic word order which contrasts what they say will not happen to the land, “war and famine,” with the punishment that the
[14:16] 40 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[14:16] 41 tn Heb “And the people to whom they are prophesying will be thrown out into the streets of Jerusalem and there will not be anyone to bury them, they, their wives, and their sons and their daughters.” This sentence has been restructured to break up a long Hebrew sentence and to avoid some awkwardness due to differences in the ancient Hebrew and contemporary English styles.
[14:16] 42 tn Heb “their evil.” Hebrew words often include within them a polarity of cause and effect. Thus the word for “evil” includes both the concept of wickedness and the punishment for it. Other words that function this way are “iniquity” = “guilt [of iniquity]” = “punishment [for iniquity].” Context determines which nuance is proper.
[14:17] 43 tn The word “Jeremiah” is not in the text but the address is to a second person singular and is a continuation of 14:14 where the quote starts. The word is supplied in the translation for clarity.
[14:17] 44 tn Many of the English versions and commentaries render this an indirect or third person imperative, “Let my eyes overflow…” because of the particle אַל (’al) which introduces the phrase translated “without ceasing” (אַל־תִּדְמֶינָה, ’al-tidmenah). However, this is undoubtedly an example where the particle introduces an affirmation that something cannot be done (cf. GKC 322 §109.e). Clear examples of this are found in Pss 41:2 (41:3 HT); 50:3; Job 40:32 (41:8). God here is describing again a lamentable situation and giving his response to it. See 14:1-6 above.
[14:17] sn Once again it is the
[14:17] 45 tn Heb “virgin daughter, my people.” The last noun here is appositional to the first two (genitive of apposition). Hence it is not ‘literally’ “virgin daughter of my people.”
[14:17] sn This is a metaphor which occurs several times with regard to Israel, Judah, Zion, and even Sidon and Babylon. It is the poetic personification of the people, the city, or the land. Like other metaphors the quality of the comparison being alluded to must be elicited from the context. This is easy in Isa 23:12 (oppressed) and Isa 47:1 (soft and delicate) but not so easy in other places. From the nature of the context the suspicion here is that the protection the virgin was normally privileged to is being referred to and there is a reminder that the people are forfeiting it by their actions. Hence God laments for them.
[14:17] 46 tn This is a poetic personification. To translate with the plural “serious wounds” might mislead some into thinking of literal wounds.
[14:17] sn Compare Jer 10:19 for a similar use of this metaphor.
[14:18] 47 tn The word “starvation” has been translated “famine” elsewhere in this passage. It is the word which refers to hunger. The “starvation” here may be war induced and not simply that which comes from famine per se. “Starvation” will cover both.
[14:18] 48 tn The meaning of these last two lines is somewhat uncertain. The meaning of these two lines is debated because of the uncertainty of the meaning of the verb rendered “go about their business” (סָחַר, sakhar) and the last phrase translated here “without any real understanding.” The verb in question most commonly occurs as a participle meaning “trader” or “merchant” (cf., e.g., Ezek 27:21, 36; Prov 31:14). It occurs as a finite verb elsewhere only in Gen 34:10, 21; 42:34 and there in a literal sense of “trading,” “doing business.” While the nuance is metaphorical here it need not extend to “journeying into” (cf., e.g., BDB 695 s.v. סָחַר Qal.1) and be seen as a reference to exile as is sometimes assumed. That seems at variance with the causal particle which introduces this clause, the tense of the verb, and the surrounding context. People are dying in the land (vv. 17-18a) not because prophet and priest have gone (the verb is the Hebrew perfect or past) into exile but because prophet and priest have no true knowledge of God or the situation. The clause translated here “without having any real understanding” (Heb “and they do not know”) is using the verb in the absolute sense indicated in BDB 394 s.v. יָדַע Qal.5 and illustrated in Isa 1:3; 56:10. For a more thorough discussion of the issues one may consult W. McKane, Jeremiah (ICC), 1:330-31.
[14:18] sn For the “business” of the prophets and priest see 2:8; 5:13; 6:13; 8:10. In the context it refers to the prophets prophesying lies (see vv. 13-15).
[14:19] 49 tn The words, “Then I said, ‘
[14:19] 50 tn Heb “does your soul despise.” Here as in many places the word “soul” stands as part for whole for the person himself emphasizing emotional and volitional aspects of the person. However, in contemporary English one does not regularly speak of the “soul” in contexts such as this but of the person.
[14:19] sn There is probably a subtle allusion to the curses called down on the nation for failure to keep their covenant with God. The word used here is somewhat rare (גָּעַל, ga’al). It is used of Israel’s rejection of God’s stipulations and of God’s response to their rejection of him and his stipulations in Lev 26:11, 15, 30, 43-44. That the allusion is intended is probable when account is taken of the last line of v. 21.
[14:19] 51 tn Heb “Why have you struck us and there is no healing for us.” The statement involves poetic exaggeration (hyperbole) for rhetorical effect.
[14:19] 52 tn Heb “[We hope] for a time of healing but behold terror.”
[14:19] sn The last two lines of this verse are repeated word for word from 8:15. There they are spoken by the people.
[14:20] 53 tn Heb “We acknowledge our wickedness [and] the iniquity of our [fore]fathers.” For the use of the word “know” to mean “confess,” “acknowledge” cf. BDB 394 s.v. יָדַע, Qal.1.f and compare the usage in Jer 3:13.
[14:20] sn For a longer example of an individual identifying with the nation and confessing their sins and the sins of their forefathers see Ps 106.
[14:20] 54 tn This is another example of the intensive use of כִּי (ki). See BDB 472 s.v. כִּי 1.e.
[14:21] 55 tn Heb “For the sake of your name.”
[14:21] 56 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[14:21] 57 tn English versions quite commonly supply “us” as an object for the verb in the first line. This is probably wrong. The Hebrew text reads: “Do not treat with contempt for the sake of your name; do not treat with disdain your glorious throne.” This is case of poetic parallelism where the object is left hanging until the second line. For an example of this see Prov 13:1 in the original and consult E. W. Bullinger, Figures of Speech, 103-4. There has also been some disagreement whether “your glorious throne” refers to the temple (as in 17:12) or Jerusalem (as in 3:17). From the beginning of the prayer in v. 19 where a similar kind of verb has been used with respect to Zion/Jerusalem it would appear that the contextual referent is Jerusalem. The absence of an object from the first line makes it possible to retain part of the metaphor in the translation and still convey some meaning.
[14:21] sn The place of God’s glorious throne was first of all the ark of the covenant where God was said to be enthroned between the cherubim, then the temple that housed it, then the city itself. See 2 Kgs 19:14-15 in the context of Sennacherib’s attack on Jerusalem.
[14:21] 58 tn Heb “Remember, do not break your covenant with us.”
[14:22] 59 tn The word הֶבֶל (hevel), often translated “vanities”, is a common pejorative epithet for idols or false gods. See already in 8:19 and 10:8.
[14:22] 60 tn Heb “Is it not you, O
[14:22] 61 tn The rhetorical negatives are balanced by a rhetorical positive.
[15:1] 62 tn The words “pleading for” have been supplied in the translation to explain the idiom (a metonymy). For parallel usage see BDB 763 s.v. עָמַד Qal.1.a and compare usage in Gen 19:27, Deut 4:10.
[15:1] sn Moses and Samuel were well-known for their successful intercession on behalf of Israel. See Ps 99:6-8 and see, e.g., Exod 32:11-14, 30-34; 1 Sam 7:5-9. The
[15:1] 63 tn Heb “my soul would not be toward them.” For the usage of “soul” presupposed here see BDB 660 s.v. נֶפֶשׁ 6 in the light of the complaints and petitions in Jeremiah’s prayer in 14:19, 21.
[15:1] 64 tn Heb “Send them away from my presence and let them go away.”
[15:2] 65 tn It is difficult to render the rhetorical force of this passage in meaningful English. The text answers the question “Where should we go?” with four brief staccato-like expressions with a play on the preposition “to”: Heb “Who to the death, to the death and who to the sword, to the sword and who to the starvation, to the starvation and who to the captivity, to the captivity.” The word “death” here is commonly understood to be a poetic substitute for “plague” because of the standard trio of sword, famine, and plague (see, e.g., 14:12 and the notes there). This is likely here and in 18:21. For further support see W. L. Holladay, Jeremiah (Hermeneia), 1:440. The nuance “starvation” rather than “famine” has been chosen in the translation because the referents here are all things that accompany war.
[15:3] 66 tn The translation attempts to render in understandable English some rather unusual uses of terms here. The verb translated “punish” is often used that way (cf. BDB 823 s.v. פָּקַד Qal.A.3 and compare usage in Jer 11:22, 13:21). However, here it is accompanied by a direct object and a preposition meaning “over” which is usually used in the sense of appointing someone over someone (cf. BDB 823 s.v. פָּקַד Qal.B.1 and compare usage in Jer 51:27). Moreover the word translated “different ways” normally refers to “families,” “clans,” or “guilds” (cf. BDB 1046-47 s.v. מִשְׁפָּחָה for usage). Hence the four things mentioned are referred to figuratively as officers or agents into whose power the
[15:4] 67 tn The length of this sentence runs contrary to the normal policy followed in the translation of breaking up long sentences. However, there does not seem any way to break it up here without losing the connections.
[15:4] sn For similar statements see 2 Kgs 23:26; 24:3-4 and for a description of what Manasseh did see 2 Kgs 21:1-16. Manasseh was the leader, but they willingly followed (cf. 2 Kgs 21:9).
[15:5] 68 tn The words “The
[15:5] 69 tn The words, “in the world” are not in the text but are the translator’s way of trying to indicate that this rhetorical question expects a negative answer.
[15:5] 70 tn Heb “turn aside.”
[15:5] 71 tn Or “about your well-being”; Heb “about your welfare” (שָׁלוֹם, shalom).
[15:6] 72 tn Heb “oracle of the
[15:6] 73 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] 74 tn Heb “stretched out my hand against you.” For this idiom see notes on 6:12.
[15:6] 75 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] 76 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).
[15:7] 77 tn The words “The
[15:7] 78 tn Heb “I have winnowed them with a winnowing fork in the gates of the land.” The word “gates” is here being used figuratively for the cities, the part for the whole. See 14:2 and the notes there.
[15:7] sn Like straw blown away by the wind. A figurative use of the process of winnowing is referred to here. Winnowing was the process whereby a mixture of grain and straw was thrown up into the wind to separate the grain from the straw and the husks. The best description of the major steps in threshing and winnowing grain in the Bible is seen in another figurative passage in Isa 41:15-16.
[15:7] 79 tn Or “did not repent of their wicked ways”; Heb “They did not turn back from their ways.” There is no casual particle here (either כִּי [ki], which is more formally casual, or וְ [vÿ], which sometimes introduces casual circumstantial clauses). The causal idea is furnished by the connection of ideas. If the verbs throughout this section are treated as pasts and this section seen as a lament, then the clause could be sequential: “but they still did not turn…”
[15:8] 80 tn Heb “to me.” BDB 513 s.v. ל 5.a(d) compares the usage of the preposition “to” here to that in Jonah 3:3, “Nineveh was a very great city to God [in God’s estimation].” The NEB/REB interpret as though it were the agent after a passive verb, “I have made widows more numerous.” Most English versions ignore it. The present translation follows BDB though the emphasis on God’s agency has been strong in the passage.
[15:8] 81 tn The translation of this line is a little uncertain because of the double prepositional phrase which is not represented in this translation or most of the others. The Hebrew text reads: “I will bring in to them, against mother of young men, a destroyer at noon time.” Many commentaries delete the phrase with the Greek text. If the preposition read “against” like the following one this would be a case of apposition of nearer definition. There is some evidence of that in the Targum and the Syriac according to BHS. Both nouns “mothers” and “young men” are translated as plural here though they are singular; they are treated by most as collectives. It would be tempting to translate these two lines “In broad daylight I have brought destroyers against the mothers of her fallen young men.” But this may be too interpretive. In the light of 6:4, noontime was a good time to attack. NJPS has “I will bring against them – young men and mothers together – ….” In this case “mother” and “young men” would be a case of asyndetic coordination.
[15:8] 82 tn This word is used only here and in Hos 11:9. It is related to the root meaning “to rouse” (so BDB 735 s.v. I עִיר). Here it refers to the excitement or agitation caused by terror. In Hos 11:9 it refers to the excitement or arousal of anger.
[15:8] 83 tn The “them” in the Hebrew text is feminine referring to the mothers.
[15:9] 84 tn Heb “who gave birth to seven.”
[15:9] sn To have seven children was considered a blessing and a source of pride and honor (Ruth 4:15; 1 Sam 2:5).
[15:9] 85 tn The meaning of this line is debated. Some understand this line to mean “she has breathed out her life” (cf., e.g., BDB 656 s.v. נָפַח and 656 s.v. ֶנפֶשׁ 1.c). However, as several commentaries have noted (e.g., W. McKane, Jeremiah [ICC], 1:341; J. Bright, Jeremiah [AB], 109) it makes little sense to talk about her suffering shame and embarrassment if she has breathed her last. Both the Greek and Latin versions understand “soul” not as the object but as the subject and the idea being one of fainting under despair. This idea seems likely in light of the parallelism. Bright suggests the phrase means either “she gasped out her breath” or “her throat gasped.” The former is more likely. One might also render “she fainted dead away,” but that idiom might not be familiar to all readers.
[15:9] 86 tn Heb “Her sun went down while it was still day.”
[15:9] sn The sun was the source of light and hence has associations with life, prosperity, health, and blessing. The premature setting of the sun which brought these seems apropos as metaphor for the loss of her children which were not only a source of joy, help, and honor. Two references where “sun” is used figuratively, Ps 84:11 (84:12 HT) and Mal 4:2, may be helpful here.
[15:9] 87 sn She has lost her position of honor and the source of her pride. For the concepts here see 1 Sam 2:5.
[15:9] 88 tn Heb “I will deliver those of them that survive to the sword before their enemies.” The referent of “them” is ambiguous. Does it refer to the children of the widow (nearer context) or the people themselves (more remote context, v. 7)? Perhaps it was meant to include both. Verse seven spoke of the destruction of the people and the killing off of the children.
[15:10] 89 tn The words “I said” are not in the text. They are supplied in the translation for clarity to mark a shift in the speaker.
[15:10] 90 tn Heb “Woe to me, my mother.” See the comments on 4:13 and 10:19.
[15:10] 91 tn Heb “A man of strife and a man of contention with all the land.” The “of” relationship (Hebrew and Greek genitive) can convey either subjective or objective relationships, i.e., he instigates strife and contention or he is the object of it. A study of usage elsewhere, e.g., Isa 41:11; Job 31:35; Prov 12:19; 25:24; 26:21; 27:15, is convincing that it is subjective. In his role as God’s covenant messenger charging people with wrong doing he has instigated counterarguments and stirred about strife and contention against him.
[15:10] 92 tc The translation follows the almost universally agreed upon correction of the MT. Instead of reading כֻּלֹּה מְקַלְלַונִי (kulloh mÿqallavni, “all of him is cursing me”) as the Masoretes proposed (Qere) one should read קִלְלוּנִי (qilluni) with the written text (Kethib) and redivide and repoint with the suggestion in BHS כֻּלְּהֶם (qullÿhem, “all of them are cursing me”).
[15:11] 93 tn The word “Jerusalem” is not in the text. It is supplied in the translation for clarity to identify the referent of “you.” A comparison of three or four English versions will show how difficult this verse is to interpret. The primary difficulty is with the meaning of the verb rendered here as “I will surely send you out [שֵׁרִותִךָ, sherivtikha].” The text and the meaning of the word are debated (for a rather full discussion see W. L. Holladay, Jeremiah [Hermeneia], 1:446-47, n. b-b). Tied up with that is the meaning of the verb in the second line and the identification of who the speaker and addressee are. One of two approaches are usually followed. Some follow the Greek version which has Jeremiah speaking and supporting his complaint that he has been faithful. In this case the word “said” is left out, the difficult verb is taken to mean “I have served you” (שֵׁרַתִּיךָ [sheratikha] from שָׁרַת [sharat; BDB 1058 s.v. שָׁרַת]) and the parallel verb means “I have made intercession for my enemies.” The second tack is to suppose that God is speaking and is promising Jeremiah deliverance from his detractors. In this case the troublesome word is taken to mean “deliver” (cf. BDB 1056 s.v. I שָׁרָה), “strengthen” (see BDB’s discussion) or read as a noun “remnant” (שֵׁרִיתְךָ = שְׁאֵרִיתְךָ [sheritekha = shÿ’eritekha]; again see BDB’s discussion). In this case the parallel verb is taken to mean “I will cause your enemies to entreat you,” a meaning it has nowhere else. Both of these approaches are probably wrong. The Greek text is the only evidence for leaving out “said.” The problem with making Jeremiah the addressee is twofold. First, the word “enemy” is never used in the book of Jeremiah’s foes, always of political enemies. Second, and more troublesome, one must assume a shift in the addressee between v. 11 and vv.13-14 or assume that the whole is addressed. The latter would be odd if he is promised deliverance from his detractors only to be delivered to captivity. If, however, one assumes that the whole is addressed to Jerusalem, there is no such problem. A check of earlier chapters will show that the second masculine pronoun is used for Judah/Jerusalem in 2:28-29; 4:1-2; 5:17-18; 11:13. In 2:28-28 and 4:1-2 the same shift from second singular to second plural takes place as does here in vv. 13-14. Moreover, vv. 13-14 continue much of the same vocabulary and is addressed to Jerusalem. The approach followed here is similar to that taken in REB except “for good” is taken in the way it is always used rather to mean “utterly.” The nuance suggested by BDB 1056 s.v. I שָׁרָה is assumed and the meaning of the parallel verb is assumed to be similar to that in Isa 53:6 (see BDB 803 s.v. פָּגַע Hiph.1). The MT is retained with demonstrable meanings. For the concept of “for good” see Jer 24:5-6. This assumes that the ultimate goal of God’s discipline is here announced.
[15:11] sn The
[15:11] 94 tn “Surely” represents a construct in Hebrew that indicates a strong oath of affirmation. Cf. BDB 50 s.v. אִם 1.b(2) and compare usage in 2 Kgs 9:26.
[15:12] 95 tn Or “Can iron and bronze break iron from the north?” The question is rhetorical and expects a negative answer. The translation and meaning of this verse are debated. See note for further details. The two main difficulties here involve the relation of words to one another and the obscure allusion to iron from the north. To translate “literally” is difficult since one does not know whether “iron” is subject of “break” or object of an impersonal verb. Likewise, the dangling “and bronze” fits poorly with either understanding. Options: “Can iron break iron from the north and bronze?” Or “Can one break iron, even iron from the north and bronze.” This last is commonly opted for by translators and interpreters, but why add “and bronze” at the end? And what does “iron from the north” refer to? A long history of interpretation relates it to the foe from the north (see already 1:14; 4:6; 6:1; 13:20). The translation follows the lead of NRSV and takes “and bronze” as a compound subject. I have no ready parallels for this syntax but the reference to “from the north” and the comparison to the stubbornness of the unrepentant people to bronze and iron in 6:28 suggests a possible figurative allusion. There is no evidence in the Bible that Israel knew about a special kind of steel like iron from the Black Sea mentioned in later Greek sources. The word “fist” is supplied in the translation to try to give some hint that it refers to a hostile force.
[15:12] sn Compare Isa 10:5-6 for the idea here.
[15:14] 96 tc This reading follows the Greek and Syriac versions and several Hebrew
[15:15] 97 tn The words “I said” are not in the text. They are supplied in the translation for clarity to mark the shift from the
[15:15] 98 tn The words “how I suffer” are not in the text but are implicit from the continuation. They are supplied in the translation for clarity. Jeremiah is not saying “you are all knowing.”
[15:16] 99 sn Heb “Your words were found and I ate them.” This along with Ezek 2:8–3:3 is a poetic picture of inspiration. The prophet accepted them, assimilated them, and made them such a part of himself that he spoke with complete assurance what he knew were God’s words.
[15:16] 100 tn Heb “Your name is called upon me.”
[15:16] sn See Jer 14:9 where this idiom is applied to Israel as a whole and Jer 7:10 where it is applied to the temple. For discussion cf. notes on 7:10.
[15:17] 101 tn Heb “because of your hand.”
[15:18] 102 tn Heb “Will you be to me like a deceptive (brook), like waters which do not last [or are not reliable].”
[15:18] sn Jeremiah is speaking of the stream beds or wadis which fill with water after the spring rains but often dry up in the summer time. A fuller picture is painted in Job 6:14-21. This contrasts with the earlier metaphor that God had used of himself in Jer 2:13.
[15:19] 103 tn Heb “So the
[15:19] 104 tn Heb “If you return [ = repent], I will restore [more literally, ‘cause you to return’] that you may stand before me.” For the idiom of “standing before” in the sense of serving see BDB 764 s.v. עָמַד Qal.1.e and compare the usage in 1 Kgs 10:8; 12:8; 17:1; Deut 10:8.
[15:19] 105 tn Heb “you shall be as my mouth.”
[15:19] sn For the classic statement of the prophet as God’s “mouth/mouthpiece,” = “spokesman,” see Exod 4:15-16; 7:1-2.
[15:19] 106 tn Heb “They must turn/return to you and you must not turn/return to them.”
[15:19] sn Once again the root “return” (שׁוּב, shuv) is being played on as in 3:1–4:4. See the threefold call to repentance in 3:12, 14, 22. The verb is used here four times “repent,” “restore,” and “become” twice. He is to serve as a model of repentance, not an imitator of their apostasy. In accusing God of being unreliable he was coming dangerously close to their kind of behavior.
[15:20] 107 sn See 1:18. The
[16:3] 108 tn Heb “For thus says the
[16:3] 109 tn Heb “Thus says the
[16:5] 110 tn Heb “For thus says the
[16:5] 111 tn Heb “my peace.” The Hebrew word שְׁלוֹמִי (shÿlomi) can be translated “peace, prosperity” or “well-being” (referring to wholeness or health of body and soul).
[16:5] 112 tn Heb “Oracle of the
[16:6] 113 sn These were apparently pagan customs associated with mourning (Isa 15:2; Jer 47:5) which were forbidden in Israel (Lev 19:8; 21:5) but apparently practiced anyway (Jer 41:5).
[16:9] 114 tn Heb “For thus says Yahweh of armies the God of Israel.” The introductory formula which appears three times in vv. 1-9 (vv. 1, 3, 5) has been recast for smoother English style.
[16:9] sn For the title “the
[16:9] 115 tn Heb “before your eyes and in your days.” The pronouns are plural including others than Jeremiah.
[16:10] 116 tn Heb “all these words/things.”
[16:10] sn The actions of the prophet would undoubtedly elicit questions about his behavior and he would have occasion to explain the reason.
[16:11] 117 tn These two sentences have been recast in English to break up a long Hebrew sentence and incorporate the oracular formula “says the
[16:11] 118 tn Heb “fathers” (also in vv. 12, 13, 15, 19).
[16:11] 119 tn Heb “followed after.” See the translator’s note at 2:5 for the explanation of the idiom.
[16:11] 120 tn Heb “But me they have abandoned and my law they have not kept.” The objects are thrown forward to bring out the contrast which has rhetorical force. However, such a sentence in English would be highly unnatural.
[16:12] 121 sn For the argumentation here compare Jer 7:23-26.
[16:14] 122 tn The particle translated here “Yet” (לָכֵן, lakhen) is regularly translated “So” or “Therefore” and introduces a consequence. However, in a few cases it introduces a contrasting set of conditions. Compare its use in Judg 11:8; Jer 48:12; 49:2; 51:52; and Hos 2:14 (2:16 HT).
[16:14] 123 tn Heb “Oracle of the
[16:14] 124 tn Heb “Behold the days are coming.”
[16:15] 125 tn These two verses which constitute one long sentence with compound, complex subordinations has been broken up for sake of English style. It reads, “Therefore, behold the days are coming, says the
[16:16] 126 tn Heb “Oracle of the
[16:16] 127 tn Heb “Behold I am about to send for many fishermen and they will catch them. And after that I will send for many hunters and they will hunt them from every mountain and from every hill and from the cracks in the rocks.”
[16:16] sn The picture of rounding up the population for destruction and exile is also seen in Amos 4:2 and Hab 1:14-17.
[16:17] 128 tn Heb “For my eyes are upon all their ways. They are not hidden from before me. And their sin is not hidden away from before my eyes.”
[16:18] 129 tn Heb “First.” Many English versions and commentaries delete this word because it is missing from the Greek version and is considered a gloss added by a postexilic editor who is said to be responsible also for vv. 14-16. This is not the place to resolve issues of authorship and date. It is the task of the translator to translate the “original” which in this case is the MT supported by the other versions. The word here refers to order in rank or order of events. Compare Gen 38:28; 1 Kgs 18:25. Here allusion is made to the restoration previously mentioned. First in order of events is the punishment of destruction and exile, then restoration.
[16:18] 130 tn Heb “double.” However, usage in Deut 15:18 and probably Isa 40:2 argues for “full compensation.” This is supported also by usage in a tablet from Alalakh in Syria. See P. C. Craigie, P. H. Kelley, J. F. Drinkard, Jeremiah 1-25 (WBC), 218, for bibliography.
[16:18] 131 tn Heb “my inheritance.”
[16:18] sn For earlier references to the term used here see Jer 2:7 where it applies as here to the land, Jer 10:16; 12:8-9 where it applies to the people, and Jer 12:7 where it applies to the temple.
[16:18] 132 tn Many of the English versions take “lifeless statues of their detestable idols” with “filled” as a compound object. This follows the Masoretic punctuation but violates usage. The verb “fill” never takes an object preceded by the preposition בְּ (bet).
[16:19] 133 tn The words “Then I said” are not in the text. They are supplied in the translation to show the shift from God, who has been speaking to Jeremiah, to Jeremiah, who here addresses God.
[16:19] sn The shift here is consistent with the interruptions that have taken place in chapters 14 and 15 and in Jeremiah’s response to God’s condemnation of the people of Judah’s idolatry in chapter 10 (note especially vv. 6-16).
[16:19] 134 tn Heb “O
[16:19] 135 tn Once again the translation has sacrificed some of the rhetorical force for the sake of clarity and English style: Heb “Only falsehood did our ancestors possess, vanity and [things in which?] there was no one profiting in them.”
[16:19] sn This passage offers some rather forceful contrasts. The
[16:20] 136 tn Heb “and they are ‘no gods.’” For the construction here compare 2:11 and a similar construction in 2 Kgs 19:18 and see BDB 519 s.v. לֹא 1.b(b).
[16:21] 137 tn The words “The
[16:21] 138 tn Or “So I will make known to those nations, I will make known to them at this time my power and my might. Then they will know that my name is the
[16:21] tn There is a decided ambiguity in this text about the identity of the pronoun “them.” Is it his wicked people he has been predicting judgment upon or the nations that have come to recognize the folly of idolatry? The nearer antecedent would argue for that. However, usage of “hand” (translated here “power”) in 6:12; 15:6 and later 21:5 and especially the threatening motif of “at this time” (or “now”) in 10:18 suggest that the “So” goes back logically to vv. 16-18, following a grounds of judgment with the threatened consequence as it has in at least 16 out of 18 occurrences thus far. Moreover it makes decidedly more sense that the Jews will know that his name is the
[17:1] 139 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] 140 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] 141 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] 142 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).
[17:2] 143 tn It is difficult to convey in good English style the connection between this verse and the preceding. The text does not have a finite verb but a temporal preposition with an infinitive: Heb “while their children remember their altars…” It is also difficult to translate the verb “literally.” (i.e., what does “remember” their altars mean?). Hence it has been rendered “always think about.” Another possibility would be “have their altars…on their minds.”
[17:2] sn There is possibly a sarcastic irony involved here as well. The Israelites were to remember the
[17:2] 144 tc This reading follows many Hebrew
[17:2] 145 sn Sacred poles dedicated to…Asherah. A leading deity of the Canaanite pantheon was Asherah, wife/sister of El and goddess of fertility. She was commonly worshiped at shrines in or near groves of evergreen trees, or, failing that, at places marked by wooden poles (Hebrew אֲשֵׁרִים [’asherim], plural). They were to be burned or cut down (Deut 7:5; 12:3; 16:21; Judg 6:25, 28, 30; 2 Kgs 18:4).
[17:3] 146 tc This reading follows some of the ancient versions. The MT reads, “hills. My mountain in the open field [alluding to Jerusalem] and your wealth…I will give.” The vocalization of the noun plus pronoun and the unusual form of the expression to allude to Jerusalem calls into question the originality of the MT. The MT reads הֲרָרִי (harari) which combines the suffix for a singular noun with a pointing of the noun in the plural, a form which would be without parallel (compare the forms in Ps 30:8 for the singular noun with suffix and Deut 8:9 for the plural noun with suffix). Likewise, Jerusalem was not “in the open field.” For a similar expression compare Jer 13:27.
[17:3] 147 tc Or “I will give away your wealth, all your treasures, and your places of worship…” The translation follows the emendation suggested in the footnote in BHS, reading בִּמְחִיר (bimkhir) in place of בָּמֹתֶיךָ (bamotekha). The forms are graphically very close and one could explain the origin of either from the other. The parallel in 15:13-14 reads לֹא בִּמְחִיר (lo’ bimkhir). The text here may be a deliberate play on that one. The emended text makes decidedly better sense contextually than the MT unless some sardonic reference to their idolatry is intended.
[17:4] 148 tc Or “Through your own fault you will lose the land…” As W. McKane (Jeremiah [ICC], 1:386) notes the ancient versions do not appear to be reading וּבְךָ (uvÿkha) as in the MT but possibly לְבַדְּךָ (lÿvaddÿkha; see BHS fn). The translation follows the suggestion in BHS fn that יָדְךָ (yadÿkha, literally “your hand”) be read for MT וּבְךָ. This has the advantage of fitting the idiom of this verb with “hand” in Deut 15:2 (see also v. 3 there). The Hebrew text thus reads “You will release your hand from your heritage.”
[17:4] 149 tc A few Hebrew
[17:4] tn Heb “you have started a fire in my anger which will burn forever.”
[17:5] 150 sn Verses 5-11 are a collection of wisdom-like sayings (cf. Ps 1) which set forth the theme of the two ways and their consequences. It has as its background the blessings and the curses of Deut 28 and the challenge to faith in Deut 29-30 which climaxes in Deut 30:15-20. The nation is sinful and God is weary of showing them patience. However, there is hope for individuals within the nation if they will trust in him.
[17:5] 151 tn Heb “who make flesh their arm.” The “arm” is the symbol of strength and the flesh is the symbol of mortal man in relation to the omnipotent God. The translation “mere flesh and blood” reflects this.
[17:5] 152 sn In the psychology of ancient Hebrew thought the heart was the center not only of the emotions but of the thoughts and motivations. It was also the seat of moral conduct (cf. its placement in the middle of the discussion of moral conduct in Prov 4:20-27, i.e., in v. 23).
[17:6] 153 tn This word occurs only here and in Jer 48:6. It has been identified as a kind of juniper, which is a short shrub with minute leaves that look like scales. For a picture and more discussion see Fauna and Flora of the Bible, 131.
[17:7] 154 tn Heb “Blessed is the person who trusts in the
[17:9] 155 tn Or “incurably deceitful”; Heb “It is incurable.” For the word “deceitful” compare the usage of the verb in Gen 27:36 and a related noun in 2 Kgs 10:19. For the adjective “incurable” compare the usage in Jer 15:18. It is most commonly used with reference to wounds or of pain. In Jer 17:16 it is used metaphorically for a “woeful day” (i.e., day of irreparable devastation).
[17:9] sn The background for this verse is Deut 29:18-19 (29:17-18 HT) and Deut 30:17.
[17:10] 156 tn The term rendered “mind” here and in the previous verse is actually the Hebrew word for “heart.” However, in combination with the word rendered “heart” in the next line, which is the Hebrew for “kidneys,” it is best rendered “mind” because the “heart” was considered the center of intellect, conscience, and will and the “kidneys” the center of emotions.
[17:10] sn For an earlier reference to this motif see Jer 11:20. For a later reference see Jer 20:12. See also Ps 17:2-3.
[17:11] 157 tn The meaning of this line is somewhat uncertain. The word translated “broods over” occurs only here and Isa 34:15. It is often defined on the basis of an Aramaic cognate which means “to gather” with an extended meaning of “to gather together under her to hatch.” Many commentators go back to a Rabbinic explanation that the partridge steals the eggs of other birds and hatches them out only to see the birds depart when they recognize that she is not the mother. Modern studies question the validity of this zoologically. Moreover, W. L. Holladay contests the validity on the basis of the wording “and she does hatch them” (Heb “bring them to birth”). See W. L. Holladay, Jeremiah (Hermeneia), 1:498, and see also P. C. Craigie, P. H. Kelley, J. F. Drinkard, Jeremiah 1-25 (WBC), 229. The point of the comparison is that the rich gather their wealth but they do not get to see the fruits of it.
[17:11] 158 tn The Hebrew text merely says “it.” But the antecedent might be ambiguous in English so the reference to wealth gained by unjust means is here reiterated for clarity.
[17:11] 159 tn Heb “he will be [= prove to be] a fool.”
[17:12] 160 tn The words, “Then I said” are not in the text. They are supplied in the translation for clarity to show the shift in speaker.
[17:12] sn The
[17:13] 161 tn Heb “O glorious throne, O high place from the beginning, O hope of Israel, O
[17:13] sn As King and Judge seated on his heavenly throne on high the
[17:13] 162 tc The translation is based on an emendation suggested in W. L. Holladay, Jeremiah (Hermeneia), 1:500, n. b-b. The emendation involves following the reading preferred by the Masoretes (the Qere) and understanding the preposition with the following word as a corruption of the suffix on it. Thus the present translation reads וּסוּרֶיךָ אֶרֶץ (usurekha ’erets) instead of וּסוּרַי בָּאֶרֶץ (usuray ba’erets, “and those who leave me will be written in the earth”), a reading which is highly improbable since all the other pronouns are second singular.
[17:13] 163 tn Or “to the world of the dead.” An alternative interpretation is: “will be as though their names were written in the dust”; Heb “will be written in the dust.” The translation follows the nuance of “earth” listed in HALOT 88 s.v. אֶרֶץ 4 and found in Jonah 2:6 (2:7 HT); Job 10:21-22. For the nuance of “enrolling, registering among the number” for the verb translated here “consign” see BDB 507 s.v. כָּתַב Qal.3 and 508 s.v. Niph.2 and compare usage in Ezek 13:9 and Ps 69:28 (69:29 HT).
[17:13] 164 tn Heb “The fountain of living water.” For an earlier use of this metaphor and the explanation of it see Jer 2:13 and the notes there. There does not appear to be any way to retain this metaphor in the text without explaining it. In the earlier text the context would show that literal water was not involved. Here it might still be assumed that the
[17:14] 165 tn The translation fills in the details of the metaphor from a preceding context (15:18) and from the following context (17:18). The literal translation “Heal me and I will be healed. Rescue me and I will be rescued.” does not make much sense if these details are not filled in. The metaphor is filled in for clarity for the average reader.
[17:15] 166 tn Heb “Behold, they are saying to me.”
[17:15] 167 tn Heb “Where is the word of the
[17:16] 168 tc Heb “I have not run after you for the sake of disaster.” The translation follows the suggestion of some ancient versions. The Hebrew text reads “I have not run from being a shepherd after you.” The translation follows two Greek versions (Aquila and Symmachus) and the Syriac in reading the word “evil” or “disaster” here in place of the word “shepherd” in the Hebrew text. The issue is mainly one of vocalization. The versions mentioned are reading a form מֵרָעָה (mera’ah) instead of מֵרֹעֶה (mero’eh). There does not appear to be any clear case of a prophet being called a shepherd, especially in Jeremiah where it is invariably used of the wicked leaders/rulers of Judah, the leaders/rulers of the enemy that he brings to punish them, or the righteous ruler that he will bring in the future. Moreover, there are no cases where the preposition “after” is used with the verb “shepherd.” Parallelism also argues for the appropriateness of this reading; “disaster” parallels the “incurable day.” The thought also parallels the argument thus far. Other than 11:20; 12:3; 15:15 where he has prayed for vindication by the
[17:16] 169 tn Heb “the incurable day.” For the use of this word see the note on 17:9.
[17:16] 170 tn Heb “that which goes out of my lip is right in front of your face.”
[17:17] 171 tn Heb “do not be a source of dismay for me.” For this nuance of מְחִתָּה (mÿkhittah) rather than “terror” as many of the English versions have it see BDB 370 s.v. מְחִתָּה 1.b and the usage in Prov 21:15. Compare also the usage of the related verb which occurs in the next verse (see also BDB 369 s.v. חָתַת Qal.2).
[17:18] 172 tn Or “complete destruction.” See the translator’s note on 16:18.
[17:18] sn Jeremiah now does what he says he has not wanted to do or been hasty to do. He is, however, seeking his own vindication and that of God whose threats they have belittled.
[17:19] 173 sn Observance of the Sabbath day (and the Sabbatical year) appears to have been a litmus test of the nation’s spirituality since it is mentioned in a number of passages besides this one (cf., e.g., Isa 56:2, 6; 58:13; Neh 13:15-18). Perhaps this is because the Sabbath day was the sign of the Mosaic covenant (Exod 31:13-17) just as the rainbow was the sign of the Noahic covenant (Gen 9:12, 13, 17) and circumcision was the sign of the Abrahamic covenant (Gen 17:11). This was not the only command they failed to obey, nor was their failure to obey this one the sole determining factor in the
[17:19] 174 sn The identity and location of the People’s Gate is uncertain since it is mentioned nowhere else in the Hebrew Bible. Some identify it with the Benjamin Gate mentioned in Jer 37:13; 38:7 (cf. NAB), but there is no textual support for this in the Hebrew Bible or in any of the ancient versions.
[17:19] 175 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[17:20] 176 tn The words “As you stand there” are not in the text but are implicit in the connection. They are supplied in the translation for clarity.
[17:20] 177 tn Heb “Listen to the word of the
[17:21] 178 tn Heb “Be careful at the risk of your lives.” The expression with the preposition בְּ (bet) is unique. Elsewhere the verb “be careful” is used with the preposition לְ (lamed) in the sense of the reflexive. Hence the word “soul” cannot be simply reflexive here. BDB 1037 s.v. שָׁמַר Niph.1 understands this as a case where the preposition בְּ introduces the cost or price (cf. BDB 90 s.v. בּ III.3.a).
[17:21] 179 sn Comparison with Neh 13:15-18 suggests that these loads were merchandise or agricultural produce which were being brought in for sale. The loads that were carried out of the houses in the next verse were probably goods for barter.
[17:21] 180 tn Heb “carry loads on the Sabbath and bring [them] in through.” The two verbs “carry” and “bring in” are an example of hendiadys (see the note on “Be careful…by carrying”). This is supported by the next line where only “carry out” of the houses is mentioned.
[17:22] 181 tn Heb “Do not carry any loads out of your houses on the Sabbath day and do not do any work.” Translating literally might give the wrong impression that they were not to work at all. The phrase “on the Sabbath day” is, of course, intended to qualify both prohibitions.
[17:22] 182 tn Heb “But sanctify [or set apart as sacred] the Sabbath day.” The idea of setting it apart as something sacred to the
[17:23] 184 tn Heb “They.” The antecedent is spelled out to avoid any possible confusion.
[17:23] 185 tn Heb “They hardened [or made stiff] their neck so as not to.”
[17:24] 186 tn Heb “Oracle of the
[17:25] 187 tn Heb “If you will carefully obey me by not bringing…and by sanctifying…by not doing…, then kings will….” The structure of prohibitions and commands followed by a brief “if” clause has been used to break up a long condition and consequence relationship which is contrary to contemporary English style.
[17:25] 188 tn Heb “who sit [or are to sit] on David’s throne.”
[17:25] 189 tn Heb “There will come through the gates of this city the kings and princes…riding in chariots and on horses, they and their officials…” The structure of the original text is broken up here because of the long compound subject which would make the English sentence too long. The term “princes” is often omitted as a supposed double writing of the word that follows it and looks somewhat like it (the Hebrew reads here וְשָׂרִים יֹשְׁבִים, vÿsarim yoshÿvim) or the same word which occurs later in the verse and is translated “officials” (the word can refer to either). It is argued that “princes” are never said to sit on the throne of David (translated here “follow in the succession of David”). However, the word is in all texts and versions and the concept of sitting on the throne of someone is descriptive of both past, present, and future and is even used with the participle in a proleptic sense of “the one who is to sit on the throne” (cf. Exod 11:5; 12:29).
[17:25] 190 tn Heb “will be inhabited forever.”
[17:26] 191 tn Heb “There will come from the cities of Judah and from the environs of Jerusalem and from…those bringing…incense and those bringing thank offerings.” This sentence has been restructured from a long complex original to conform to contemporary English style.
[17:27] 192 tn Heb “carry loads on the Sabbath and bring [them] in through.” The translation treats the two verbs “carry” and “bring in” are an example of hendiadys (see the note on “through” in 17:21).
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