Yeremia 17:9-11

17:9 The human mind is more deceitful than anything else.

It is incurably bad. ¹  Who can understand it?

17:10 I, the Lord, probe into people’s minds.

I examine people’s hearts. ² 

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. ³ 

Before his life is half over he will lose his ill-gotten gains. ⁴ 

At the end of his life it will be clear he was a fool.” ⁵ 

Yeremia 17:14-18

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. ⁶ 

17:15 Listen to what they are saying to me. ⁷ 

They are saying, “Where are the things the Lord threatens us with?

Come on! Let’s see them happen!” ⁸ 

17:16 But I have not pestered you to bring disaster. ⁹ 

I have not desired the time of irreparable devastation. ¹⁰ 

You know that.

You are fully aware of every word that I have spoken. ¹¹ 

17:17 Do not cause me dismay! ¹² 

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.” ¹³ 

[17:9]  ¹ 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]  ² 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]  ³ 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]  ⁴ 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]  ⁵ tn Heb “he will be [= prove to be] a fool.”

[17:14]  ⁶ 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]  ⁷ tn Heb “Behold, they are saying to me.”

[17:15]  ⁸ tn Heb “Where is the word of the Lord. Let it come [or come to pass] please.”

[17:16]  ⁹ 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 Lord punishing his persecutors as they deserve, he has invariably responded to the Lord’s word of disaster with laments and prayers for his people (see 4:19-21; 6:24; 8:18; 10:19-25; 14:7-9, 19-22).

[17:16]  ¹⁰ tn Heb “the incurable day.” For the use of this word see the note on 17:9.

[17:16]  ¹¹ tn Heb “that which goes out of my lip is right in front of your face.”

[17:17]  ¹² 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]  ¹³ 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.