Yeremia 1:10

1:10 Know for certain that ¹  I hereby give you the authority to announce to nations and kingdoms that they will be ²  uprooted and torn down, destroyed and demolished, rebuilt and firmly planted.” ³ 

Yeremia 1:13

1:13 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.” ⁴ 

Yeremia 2:32

2:32 Does a young woman forget to put on her jewels?

Does a bride forget to put on her bridal attire?

But my people have forgotten me

for more days than can even be counted.

Yeremia 2:36-37

2:36 Why do you constantly go about

changing your political allegiances? ⁵ 

You will get no help from Egypt

just as you got no help from Assyria. ⁶ 

2:37 Moreover, you will come away from Egypt

with your hands covering your faces in sorrow and shame ⁷ 

because the Lord will not allow your reliance on them to be successful

and you will not gain any help from them. ⁸ 

Yeremia 3:22

3:22 Come back to me, you wayward people.

I want to cure your waywardness. ⁹ 

Say, ¹⁰  ‘Here we are. We come to you

because you are the Lord our God.

Yeremia 4:16

4:16 They are saying, ¹¹ 

‘Announce to the surrounding nations, ¹² 

“The enemy is coming!” ¹³ 

Proclaim this message ¹⁴  to Jerusalem:

“Those who besiege cities ¹⁵  are coming from a distant land.

They are ready to raise the battle cry against ¹⁶  the towns in Judah.”’

Yeremia 4:19

4:19 I said, ¹⁷ 

“Oh, the feeling in the pit of my stomach! ¹⁸ 

I writhe in anguish.

Oh, the pain in my heart! ¹⁹ 

My heart pounds within me.

I cannot keep silent.

For I hear the sound of the trumpet; ²⁰ 

the sound of the battle cry pierces my soul! ²¹ 

Yeremia 5:28

5:28 That is how ²²  they have grown fat and sleek. ²³ 

There is no limit to the evil things they do. ²⁴ 

They do not plead the cause of the fatherless in such a way as to win it.

They do not defend the rights of the poor.

Yeremia 6:9

6:9 This is what the Lord who rules over all ²⁵  said to me: ²⁶ 

“Those who remain in Israel will be

like the grapes thoroughly gleaned ²⁷  from a vine.

So go over them again, as though you were a grape harvester

passing your hand over the branches one last time.” ²⁸ 

Yeremia 6:12

6:12 Their houses will be turned over to others

as will their fields and their wives.

For I will unleash my power ²⁹ 

against those who live in this land,”

says the Lord.

Yeremia 6:22

6:22 “This is what the Lord says:

‘Beware! An army ³⁰  is coming from a land in the north.

A mighty nation is stirring into action in faraway parts of the earth.

Yeremia 6:26

6:26 So I said, ³¹  “Oh, my dear people, ³²  put on sackcloth

and roll in ashes.

Mourn with painful sobs

as though you had lost your only child.

For any moment now ³³  that destructive army ³⁴ 

will come against us.”

Yeremia 6:29

6:29 The fiery bellows of judgment burn fiercely.

But there is too much dross to be removed. ³⁵ 

The process of refining them has proved useless. ³⁶ 

The wicked have not been purged.

Yeremia 8:1

8:1 The Lord says, “When that time comes, ³⁷  the bones of the kings of Judah and its leaders, the bones of the priests and prophets and of all the other people who lived in Jerusalem will be dug up from their graves.

Yeremia 8:4

Willful Disregard of God Will Lead to Destruction

8:4 The Lord said to me, ³⁸ 

“Tell them, ‘The Lord says,

Do people not get back up when they fall down?

Do they not turn around when they go the wrong way? ³⁹ 

Yeremia 8:9

8:9 Your wise men will be put to shame.

They will be dumbfounded and be brought to judgment. ⁴⁰ 

Since they have rejected the word of the Lord,

what wisdom do they really have?

Yeremia 10:12

10:12 The Lord is the one who ⁴¹  by his power made the earth.

He is the one who by his wisdom established the world.

And by his understanding he spread out the skies.

Yeremia 11:12

11:12 Then those living in the towns of Judah and in Jerusalem will ⁴²  go and cry out for help to the gods to whom they have been sacrificing. However, those gods will by no means ⁴³  be able to save them when disaster strikes them.

Yeremia 11:21

11:21 Then the Lord told me about ⁴⁴  some men from Anathoth ⁴⁵  who were threatening to kill me. ⁴⁶  They had threatened, ⁴⁷  “Stop prophesying in the name of the Lord or we will kill you!” ⁴⁸ 

Yeremia 12:2

12:2 You plant them like trees and they put down their roots. ⁴⁹ 

They grow prosperous and are very fruitful. ⁵⁰ 

They always talk about you,

but they really care nothing about you. ⁵¹ 

Yeremia 13:17

13:17 But if you will not pay attention to this warning, ⁵² 

I will weep alone because of your arrogant pride.

I will weep bitterly and my eyes will overflow with tears ⁵³ 

because you, the Lord’s flock, ⁵⁴  will be carried ⁵⁵  into exile.”

Yeremia 13:21-22

13:21 What will you say ⁵⁶  when the Lord ⁵⁷  appoints as rulers over you those allies

that you, yourself, had actually prepared as such? ⁵⁸ 

Then anguish and agony will grip you

like that of a woman giving birth to a baby. ⁵⁹ 

13:22 You will probably ask yourself, ⁶⁰ 

‘Why have these things happened to me?

Why have I been treated like a disgraced adulteress

whose skirt has been torn off and her limbs exposed?’ ⁶¹ 

It is because you have sinned so much. ⁶² 

Yeremia 16:17

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. ⁶³ 

Yeremia 17:20

17:20 As you stand in those places ⁶⁴  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. ⁶⁵ 

Yeremia 18:10

18:10 But if that nation does what displeases me and does not obey me, then I will cancel the good I promised to do to it.

Yeremia 18:22

18:22 Let cries of terror be heard in their houses

when you send bands of raiders unexpectedly to plunder them. ⁶⁶ 

For they have virtually dug a pit to capture me

and have hidden traps for me to step into.

Yeremia 20:8

20:8 For whenever I prophesy, ⁶⁷  I must cry out, ⁶⁸ 

“Violence and destruction are coming!” ⁶⁹ 

This message from the Lord ⁷⁰  has made me

an object of continual insults and derision.

Yeremia 22:6

22:6 “‘For the Lord says concerning the palace of the king of Judah,

“This place looks like a veritable forest of Gilead to me.

It is like the wooded heights of Lebanon in my eyes.

But I swear that I will make it like a wilderness

whose towns have all been deserted. ⁷¹ 

Yeremia 22:8

22:8 “‘People from other nations will pass by this city. They will ask one another, “Why has the Lord done such a thing to this great city?”

Yeremia 23:1

New Leaders over a Regathered Remnant

23:1 The Lord says, ⁷²  “The leaders of my people are sure to be judged. ⁷³  They were supposed to watch over my people like shepherds watch over their sheep. But they are causing my people to be destroyed and scattered. ⁷⁴ 

Yeremia 23:22

23:22 But if they had stood in my inner circle, ⁷⁵ 

they would have proclaimed my message to my people.

They would have caused my people to turn from their wicked ways

and stop doing the evil things they are doing.

Yeremia 25:11

25:11 This whole area ⁷⁶  will become a desolate wasteland. These nations will be subject to the king of Babylon for seventy years.’ ⁷⁷ 

Yeremia 25:13

25:13 I will bring on that land everything that I said I would. I will bring on it everything that is written in this book. I will bring on it everything that Jeremiah has prophesied against all the nations. ⁷⁸ 

Yeremia 27:3

27:3 Use it to send messages to the kings of Edom, Moab, Ammon, Tyre, ⁷⁹  and Sidon. ⁸⁰  Send them through ⁸¹  the envoys who have come to Jerusalem ⁸²  to King Zedekiah of Judah.

Yeremia 27:12

27:12 I told King Zedekiah of Judah the same thing. I said, ⁸³  “Submit ⁸⁴  to the yoke of servitude to ⁸⁵  the king of Babylon. Be subject to him and his people. Then you will continue to live.

Yeremia 30:24

30:24 The anger of the Lord will not turn back

until he has fully carried out his intended purposes.

In days to come you will come to understand this. ⁸⁶ 

Yeremia 31:7

31:7 Moreover, ⁸⁷  the Lord says,

“Sing for joy for the descendants of Jacob.

Utter glad shouts for that foremost of the nations. ⁸⁸ 

Make your praises heard. ⁸⁹ 

Then say, ‘Lord, rescue your people.

Deliver those of Israel who remain alive.’ ⁹⁰ 

Yeremia 31:14

31:14 I will provide the priests with abundant provisions. ⁹¹ 

My people will be filled to the full with the good things I provide.”

Yeremia 31:21

31:21 I will say, ⁹²  ‘My dear children of Israel, ⁹³  keep in mind

the road you took when you were carried off. ⁹⁴ 

Mark off in your minds the landmarks.

Make a mental note of telltale signs marking the way back.

Return, my dear children of Israel.

Return to these cities of yours.

Yeremia 32:30

32:30 This will happen because the people of Israel and Judah have repeatedly done what displeases me ⁹⁵  from their earliest history until now ⁹⁶  and because they ⁹⁷  have repeatedly made me angry by the things they have done. ⁹⁸  I, the Lord, affirm it! ⁹⁹ 

Yeremia 33:20

33:20 “I, Lord, make the following promise: ¹⁰⁰  ‘I have made a covenant with the day ¹⁰¹  and with the night that they will always come at their proper times. Only if you people ¹⁰²  could break that covenant

Yeremia 35:2

35:2 “Go to the Rechabite community. ¹⁰³  Invite them to come into one of the side rooms ¹⁰⁴  of the Lord’s temple and offer them some wine to drink.”

Yeremia 36:21

36:21 The king sent Jehudi to get the scroll. He went and got it from the room of Elishama, the royal secretary. Then he himself ¹⁰⁵  read it to the king and all the officials who were standing around him.

Yeremia 37:5

37:5 At that time the Babylonian forces ¹⁰⁶  had temporarily given up their siege against Jerusalem. ¹⁰⁷  They had had it under siege, but withdrew when they heard that the army of Pharaoh had set out from Egypt. ¹⁰⁸ )

Yeremia 38:10

38:10 Then the king gave Ebed Melech the Ethiopian the following order: “Take thirty ¹⁰⁹  men with you from here and go pull the prophet Jeremiah out of the cistern before he dies.”

Yeremia 42:11

42:11 Do not be afraid of the king of Babylon whom you now fear. ¹¹⁰  Do not be afraid of him because I will be with you to save you and to rescue you from his power. I, the Lord, affirm it! ¹¹¹ 

Yeremia 42:19

42:19 “The Lord has told you people who remain in Judah, ‘Do not go to Egypt.’ Be very sure of this: I warn you ¹¹²  here and now. ¹¹³ 

Yeremia 44:6

44:6 So my anger and my wrath were poured out and burned like a fire through the towns of Judah and the streets of Jerusalem. That is why they have become the desolate ruins that they are today.’

Yeremia 45:4

45:4 The Lord told Jeremiah, ¹¹⁴  “Tell Baruch, ¹¹⁵  ‘The Lord says, “I am about to tear down what I have built and to uproot what I have planted. I will do this throughout the whole earth. ¹¹⁶ 

Yeremia 46:5

46:5 What do I see?” ¹¹⁷  says the Lord. ¹¹⁸ 

“The soldiers ¹¹⁹  are terrified.

They are retreating.

They have been defeated.

They are overcome with terror; ¹²⁰ 

they desert quickly

without looking back.

Yeremia 46:12

46:12 The nations will hear of your devastating defeat. ¹²¹ 

your cries of distress will echo throughout the earth.

In the panic of their flight one soldier will trip over another

and both of them will fall down defeated.” ¹²² 

Yeremia 46:16

46:16 I will make many stumble. ¹²³ 

They will fall over one another in their hurry to flee. ¹²⁴ 

They will say, ‘Get up!

Let’s go back to our own people.

Let’s go back to our homelands

because the enemy is coming to destroy us.’ ¹²⁵ 

Yeremia 46:19

46:19 Pack your bags for exile,

you inhabitants of poor dear Egypt. ¹²⁶ 

For Memphis will be laid waste.

It will lie in ruins ¹²⁷  and be uninhabited.

Yeremia 48:7

48:7 “Moab, you trust in the things you do and in your riches.

So you too will be conquered.

Your god Chemosh ¹²⁸  will go into exile ¹²⁹ 

along with his priests and his officials.

Yeremia 48:17

48:17 Mourn for that nation, all you nations living around it,

all of you nations that know of its fame. ¹³⁰ 

Mourn and say, ‘Alas, its powerful influence has been broken!

Its glory and power have been done away!’ ¹³¹ 

Yeremia 49:4

49:4 Why do you brag about your great power?

Your power is ebbing away, ¹³²  you rebellious people of Ammon, ¹³³ 

who trust in your riches and say,

‘Who would dare to attack us?’

Yeremia 49:13

49:13 For I solemnly swear,” ¹³⁴  says the Lord, “that Bozrah ¹³⁵  will become a pile of ruins. It will become an object of horror and ridicule, an example to be used in curses. ¹³⁶  All the towns around it will lie in ruins forever.”

Yeremia 49:22-23

49:22 Look! Like an eagle with outspread wings,

a nation will soar up and swoop down on Bozrah.

At that time the soldiers of Edom will be as fearful

as a woman in labor.” ¹³⁷ 

Judgment Against Damascus

49:23 The Lord spoke ¹³⁸  about Damascus. ¹³⁹ 

“The people of Hamath and Arpad ¹⁴⁰  will be dismayed

because they have heard bad news.

Their courage will melt away because of worry.

Their hearts will not be able to rest. ¹⁴¹ 

Yeremia 49:29

49:29 Their tents and their flocks will be taken away.

Their tent curtains, equipment, and camels will be carried off.

People will shout ¹⁴²  to them,

‘Terror is all around you!’” ¹⁴³ 

Yeremia 49:36

49:36 I will cause enemies to blow through Elam from every direction

like the winds blowing in from the four quarters of heaven.

I will scatter the people of Elam to the four winds.

There will not be any nation where the refugees of Elam will not go. ¹⁴⁴ 

Yeremia 50:13

50:13 After I vent my wrath on it Babylon will be uninhabited. ¹⁴⁵ 

It will be totally desolate.

All who pass by will be filled with horror and will hiss out their scorn

because of all the disasters that have happened to it. ¹⁴⁶ 

Yeremia 50:15

50:15 Shout the battle cry from all around the city.

She will throw up her hands in surrender. ¹⁴⁷ 

Her towers ¹⁴⁸  will fall.

Her walls will be torn down.

Because I, the Lord, am wreaking revenge, ¹⁴⁹ 

take out your vengeance on her!

Do to her as she has done!

Yeremia 50:24

50:24 I set a trap for you, Babylon;

you were caught before you knew it.

You fought against me.

So you were found and captured. ¹⁵⁰ 

Yeremia 51:15

51:15 He is the one who ¹⁵¹  by his power made the earth.

He is the one who by his wisdom fixed the world in place,

by his understanding he spread out the heavens.

Yeremia 51:56

51:56 For a destroyer is attacking Babylon. ¹⁵² 

Her warriors will be captured;

their bows will be broken. ¹⁵³ 

For the Lord is a God who punishes; ¹⁵⁴ 

he pays back in full. ¹⁵⁵ 

Yeremia 52:12

52:12 On the tenth ¹⁵⁶  day of the fifth month, ¹⁵⁷  in the nineteenth year of King Nebuchadnezzar of Babylon, Nebuzaradan, the captain of the royal guard ¹⁵⁸  who served ¹⁵⁹  the king of Babylon, arrived in Jerusalem.

Yeremia 52:18

52:18 They also took the pots, shovels, ¹⁶⁰  trimming shears, ¹⁶¹  basins, pans, and all the bronze utensils used by the priests. ¹⁶² 

Yeremia 52:21

52:21 Each of the pillars was about 27 feet ¹⁶³  high, about 18 feet ¹⁶⁴  in circumference, three inches ¹⁶⁵  thick, and hollow.

[1:10]  ¹ tn Heb “See!” The Hebrew imperative of the verb used here (רָאָה, ra’ah) functions the same as the particle in v. 9. See the translator’s note there.

[1:10]  ² tn Heb “I appoint you today over nations and kingdoms to uproot….” The phrase refers to the Lord giving Jeremiah authority as a prophet to declare what he, the Lord, will do; it does not mean that Jeremiah himself will do these things. The expression involves a figure of speech where the subject of a declaration is stated instead of the declaration about it. Compare a similar use of the same figure in Gen 41:13.

[1:10]  ³ sn These three pairs represent the twofold nature of Jeremiah’s prophecies, prophecies of judgment and restoration. For the further programmatic use of these pairs for Jeremiah’s ministry see 18:7-10 and 31:27-28.

[1:13]  ⁴ tn Heb “a blown upon [= heated; boiling] pot and its face from the face of the north [= it is facing away from the north].”

[2:36]  ⁵ tn Heb “changing your way.” The translation follows the identification of the Hebrew verb here as a defective writing of a form (תֵּזְלִי [tezÿli] instead of תֵּאזְלִי [te’zÿli]) from a verb meaning “go/go about” (אָזַל [’azal]; cf. BDB 23 s.v. אָזַל). Most modern English versions, commentaries, and lexicons read it from a root meaning “to treat cheaply [or lightly]” (תָּזֵלִּי [tazelli] from the root זָלַל (zalal); cf. HALOT 261 s.v. זָלַל); hence, “Why do you consider it such a small matter to…”

[2:36]  ⁶ tn Heb “You will be ashamed/disappointed by Egypt, just as you were ashamed/ disappointed by Assyria.”

[2:37]  ⁷ tn Heb “with your hands on your head.” For the picture here see 2 Sam 13:19.

[2:37]  ⁸ tn Heb “The Lord has rejected those you trust in; you will not prosper by/from them.”

[3:22]  ⁹ tn Or “I will forgive your apostasies.” Heb “I will [or want to] heal your apostasies.” For the use of the verb “heal” (רָפָא, rafa’) to refer to spiritual healing and forgiveness see Hos 14:4.

[3:22]  ¹⁰ tn Or “They say.” There is an obvious ellipsis of a verb of saying here since the preceding words are those of the Lord and the following are those of the people. However, there is debate about whether these are the response of the people to the Lord’s invitation, a response which is said to be inadequate according to the continuation in 4:1-4, or whether these are the Lord’s model for Israel’s confession of repentance to which he adds further instructions about the proper heart attitude that should accompany it in 4:1-4. The former implies a dialogue with an unmarked twofold shift in speaker between 3:22b-25 and 4:1-4:4 while the latter assumes the same main speaker throughout with an unmarked instruction only in 3:22b-25. This disrupts the flow of the passage less and appears more likely.

[4:16]  ¹¹ tn The words “They are saying” are not in the text but are implicit in the connection and are supplied in the translation for clarification.

[4:16]  ¹² tn The word “surrounding” is not in the text but is implicit and is supplied in the translation for clarification.

[4:16]  ¹³ tc Or “Here they come!” Heb “Look!” or “Behold!” Or “Announce to the surrounding nations, indeed [or yes] proclaim to Jerusalem, ‘Besiegers…’” The text is very elliptical here. Some of the modern English versions appear to be emending the text from הִנֵּה (hinneh, “behold”) to either הֵנָּה (hennah, “these things”; so NEB), or הַזֶּה (hazzeh, “this”; so NIV). The solution proposed here is as old as the LXX which reads, “Behold, they have come.”

[4:16]  ¹⁴ tn The words, “this message,” are not in the text but are supplied in the translation to make the introduction of the quote easier.

[4:16]  ¹⁵ tn Heb “Besiegers.” For the use of this verb to refer to besieging a city compare Isa 1:8.

[4:16]  ¹⁶ tn Heb “They have raised their voices against.” The verb here, a vav (ו) consecutive with an imperfect, continues the nuance of the preceding participle “are coming.”

[4:19]  ¹⁷ tn The words “I said” are not in the text. They are used to mark the shift from the Lord’s promise of judgment to Jeremiah’s lament concerning it.

[4:19]  ¹⁸ tn Heb “My bowels! My bowels!”

[4:19]  ¹⁹ tn Heb “the walls of my heart!”

[4:19]  ²⁰ tn Heb “ram’s horn,” but the modern equivalent is “trumpet” and is more readily understandable.

[4:19]  ²¹ tc The translation reflects a different division of the last two lines than that suggested by the Masoretes. The written text (the Kethib) reads “for the sound of the ram’s horn I have heard [or “you have heard,” if the form is understood as the old second feminine singular perfect] my soul” followed by “the battle cry” in the last line. The translation is based on taking “my soul” with the last line and understanding an elliptical expression “the battle cry [to] my soul.” Such an elliptical expression is in keeping with the elliptical nature of the exclamations at the beginning of the verse (cf. the literal translations of the first two lines of the verse in the notes on the words “stomach” and “heart”).

[5:28]  ²² tn These words are not in the text but are supplied in the translation to show that this line is parallel with the preceding.

[5:28]  ²³ tn The meaning of this word is uncertain. This verb occurs only here. The lexicons generally relate it to the word translated “plate” in Song 5:14 and understand it to mean “smooth, shiny” (so BDB 799 s.v. I עֶשֶׁת) or “fat” (so HALOT 850 s.v. II עֶשֶׁת). The word in Song 5:14 more likely means “smooth” than “plate” (so TEV). So “sleek” is most likely here.

[5:28]  ²⁴ tn Heb “they cross over/transgress with respect to matters of evil.”

[5:28]  sn There is a wordplay in the use of this word which has twice been applied in v. 22 to the sea not crossing the boundary set for it by God.

[6:9]  ²⁵ tn Heb “Yahweh of armies.”

[6:9]  sn For an explanation of the significance of this title see the study note on 2:19.

[6:9]  ²⁶ tn The words “to me” are not in the text but are supplied in the translation for clarity.

[6:9]  ²⁷ tn Heb “They will thoroughly glean those who are left in Israel like a vine.” That is, they will be carried off by judgment. It is not necessary to read the verb forms here as two imperatives or an infinitive absolute followed by an imperative as some English versions and commentaries do. This is an example of a third plural verb used impersonally and translated as a passive (cf. GKC 460 §144.g).

[6:9]  ²⁸ tn Heb “Pass your hand back over the branches like a grape harvester.” The translation is intended to clarify the metaphor that Jeremiah should try to rescue some from the coming destruction.

[6:12]  ²⁹ tn Heb “I will reach out my hand.” This figure involves both comparing God to a person (anthropomorphism) and substitution (metonymy) where hand is put for the actions or exertions of the hand. A common use of “hand” is for the exertion of power or strength (cf. BDB 290 s.v. יָד 2 and 289-90 s.v. יָד 1.e(2); cf. Deut 34:12; Ps 78:42; Jer 16:21).

[6:22]  ³⁰ tn Heb “people.”

[6:26]  ³¹ tn These words are not in the text but are implicit from the context.

[6:26]  ³² tn Heb “daughter of my people.” For the translation given here see 4:11 and the translator’s note there.

[6:26]  ³³ tn Heb “suddenly.”

[6:26]  ³⁴ tn Heb “the destroyer.”

[6:29]  ³⁵ tn Heb “The bellows blow fiercely; the lead is consumed by the fire.” The translation tries to clarify a metaphor involving ancient metallurgy. In the ancient refining process lead was added as a flux to remove impurities from silver ore in the process of oxidizing the lead. Jeremiah says that the lead has been used up and the impurities have not been removed. The translation is based on the recognition of an otherwise unused verb root meaning “blow” (נָחַר [nakhar]; cf. BDB 1123 s.v. I חָרַר and HALOT 651 s.v. נָחַר) and the Masoretes’ suggestion that the consonants מאשׁתם be read מֵאֵשׁ תַּם (me’esh tam) rather than as מֵאֶשָּׁתָם (me’eshatam, “from their fire”) from an otherwise unattested noun אֶשָּׁה (’eshah).

[6:29]  ³⁶ tn Heb “The refiner refines them in vain.”

[8:1]  ³⁷ tn Heb “At that time.”

[8:4]  ³⁸ tn The words “the Lord said to me” are not in the text but are implicit from the context. They are supplied in the translation to make clear who is speaking and who is being addressed.

[8:4]  ³⁹ sn There is a play on two different nuances of the same Hebrew word that means “turn” and “return,” “turn away” and “turn back.”

[8:9]  ⁴⁰ tn Heb “be trapped.” However, the word “trapped” generally carries with it the connotation of divine judgment. See BDB 540 s.v. לָכַד Niph.2, and compare usage in Jer 6:11 for support. The verbs in the first two lines are again the form of the Hebrew verb that emphasizes that the action is as good as done (Hebrew prophetic perfects).

[10:12]  ⁴¹ tn The words “The Lord is” are not in the text. They are implicit from the context. They are supplied in the translation here because of the possible confusion of who the subject is due to the parenthetical address to the people of Israel in v. 11. The first two verbs are participles and should not merely be translated as the narrative past. They are predicate nominatives of an implied copula intending to contrast the Lord as the one who made the earth with the idols which did not.

[11:12]  ⁴² tn Heb “Then the towns of Judah and those living in Jerusalem will…”

[11:12]  ⁴³ tn The Hebrew construction is emphatic involving the use of an infinitive of the verb before the verb itself (Heb “saving they will not save”). For this construction to give emphasis to an antithesis, cf. GKC 343 §113.p.

[11:21]  ⁴⁴ tn Heb “Therefore thus says the Lord.” This phrase is anticipatory of the same phrase at the beginning of v. 22 and is introductory to what the Lord says about them. The translation seeks to show the connection of the “therefore” which is sometimes rather loose (cf. BDB 487 s.v. כֵּן 3.d[b]) with the actual response which is not given until v. 22.

[11:21]  ⁴⁵ tn Heb “the men of Anathoth.” However, this does not involve all of the people, only the conspirators. The literal might lead to confusion later since v. 21 mentions that there will not be any of them left alive. However, it is known from Ezra 2:23 that there were survivors.

[11:21]  ⁴⁶ tc The MT reads the 2nd person masculine singular suffix “your life,” but LXX reflects an alternative reading of the 1st person common singular suffix “my life.”

[11:21]  ⁴⁷ tn Heb “who were seeking my life, saying…” The sentence is broken up in conformity with contemporary English style.

[11:21]  ⁴⁸ tn Heb “or you will die by our hand.”

[12:2]  ⁴⁹ tn Heb “You planted them and they took root.”

[12:2]  ⁵⁰ tn Heb “they grow and produce fruit.” For the nuance “grow” for the verb which normally means “go, walk,” see BDB 232 s.v. חָלַךְ Qal.I.3 and compare Hos 14:7.

[12:2]  ⁵¹ tn Heb “You are near in their mouths, but far from their kidneys.” The figure of substitution is being used here, “mouth” for “words” and “kidneys” for passions and affections. A contemporary equivalent might be, “your name is always on their lips, but their hearts are far from you.”

[13:17]  ⁵² tn Heb “If you will not listen to it.” For the use of the feminine singular pronoun to refer to the idea(s) expressed in the preceding verse(s), see GKC 440-41 §135.p.

[13:17]  ⁵³ tn Heb “Tearing [my eye] will tear and my eye will run down [= flow] with tears.”

[13:17]  sn The depth of Jeremiah’s sorrow for the sad plight of his people, if they refuse to repent, is emphasized by the triple repetition of the word “tears” twice in an emphatic verbal expression (Hebrew infinitive before finite verb) and once in the noun.

[13:17]  ⁵⁴ tn Heb “because the Lord’s flock will…” The pronoun “you” is supplied in the translation to avoid the shift in English from the second person address at the beginning to the third person affirmation at the end. It also helps explain the metaphor of the people of Israel as God’s flock for some readers who may be unfamiliar with that metaphor.

[13:17]  ⁵⁵ tn The verb is once again in the form of “as good as done” (the Hebrew prophetic perfect).

[13:21]  ⁵⁶ tn Or perhaps more rhetorically equivalent, “Will you not be surprised?”

[13:21]  ⁵⁷ tn The words “The Lord” are not in the text. Some commentators make the enemy the subject, but they are spoken of as “them.”

[13:21]  ⁵⁸ tn Or “to be rulers.” The translation of these two lines is somewhat uncertain. The sentence structure of these two lines raises problems in translation. The Hebrew text reads: “What will you do when he appoints over you [or punishes you (see BDB 823 s.v. פָּקַד Qal.B.2 for the former, Qal.A.3 for the latter)] and you, yourself, taught them over you friends [or chiefs (see BDB 48 s.v. I אַלּוּף 2 and Ps 55:13 for the former and BDB 49 s.v. II אַלּוּף and Exod 15:15 for the latter)] for a head.” The translation assumes that the clause “and you, yourself, taught them [= made them accustomed, i.e., “prepared”] [to be] over you” is parenthetical coming between the verb “appoint” and its object and object modifier (i.e., “appointed over you allies for rulers”). A quick check of other English versions will show how varied the translation of these lines has been. Most English versions seem to ignore the second “over you” after “you taught them.” Some rearrange the text to get what they think is a sensible meaning. For a fairly thorough treatment see W. McKane, Jeremiah (ICC), 1:308-10.

[13:21]  sn What is being alluded to here is the political policy of vacillating alliances through which Judah brought about her own downfall, allying herself first with Assyria, then Egypt, then Babylon, and then Egypt again. See 2 Kgs 23:29–24:7 for an example of this policy and the disastrous consequences.

[13:21]  ⁵⁹ tn Heb “Will not pain [here = mental anguish] take hold of you like a woman giving birth.” The question is rhetorical expecting a positive answer.

[13:22]  ⁶⁰ tn Heb “say in your heart.”

[13:22]  ⁶¹ tn Heb “Your skirt has been uncovered and your heels have been treated with violence.” This is the generally accepted interpretation of these phrases. See, e.g., BDB 784 s.v. עָקֵב a and HALOT 329 s.v. I חָמַס Nif. The significance of the actions here are part of the metaphor (i.e., personification) of Jerusalem as an adulteress having left her husband and have been explained in the translation for the sake of readers unfamiliar with the metaphor.

[13:22]  sn The actions here were part of the treatment of an adulteress by her husband, intended to shame her. See Hos 2:3, 10 (2:5, 12 HT); Isa 47:4.

[13:22]  ⁶² tn The translation has been restructured to break up a long sentence involving a conditional clause and an elliptical consequential clause. It has also been restructured to define more clearly what “these things” are. The Hebrew text reads: “And if you say, ‘Why have these things happened to me?’ Because of the greatness of your iniquity your skirts [= what your skirt covers] have been uncovered and your heels have been treated with violence.”

[16:17]  ⁶³ 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.”

[17:20]  ⁶⁴ 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]  ⁶⁵ tn Heb “Listen to the word of the Lord, kings of Judah…Jerusalem who enter through these gates.” This sentence has been restructured to avoid a long complex English sentence and to put “Listen to what the Lord says” closer to the content of what he says.

[18:22]  ⁶⁶ tn Heb “when you bring marauders in against them.” For the use of the noun translated here “bands of raiders to plunder them” see 1 Sam 30:3, 15, 23 and BDB 151 s.v. גְּדוּד 1.

[20:8]  ⁶⁷ tn Heb “speak,” but the speaking is in the context of speaking as a prophet.

[20:8]  ⁶⁸ tn Heb “I cry out, I proclaim.”

[20:8]  ⁶⁹ 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]  ⁷⁰ 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.

[22:6]  ⁷¹ tn Heb “Gilead you are to me, the height of Lebanon, but I will surely make you a wilderness [with] cities uninhabited.” The points of comparison are made explicit in the translation for the sake of clarity. See the study note for further explanation. For the use of the preposition לְ (lamed) = “in my eyes/in my opinion” see BDB 513 s.v. לְ 5.a(d) and compare Jonah 3:3; Esth 10:3. For the use of the particles אִם לֹא (’im lo’) to introduce an emphatic oath see BDB 50 s.v. אִם 1.b(2).

[22:6]  sn Lebanon was well known for its cedars and the palace (and the temple) had used a good deal of such timber in its construction (see 1 Kgs 5:6, 8-10; 7:2-3). In this section several references are made to cedar (see vv. 7, 14, 15, 23) and allusion has also been made to the paneled and colonnade armory of the Forest of Lebanon (2:14). It appears to have been a source of pride and luxury, perhaps at the expense of justice. Gilead was also noted in antiquity for its forests as well as for its fertile pastures.

[23:1]  ⁷² tn Heb “Oracle of the Lord.”

[23:1]  ⁷³ sn Heb This particle once again introduces a judgment speech. The indictment is found in v. 1 and the announcement of judgment in v. 2. This leads into an oracle of deliverance in vv. 3-4. See also the note on the word “judged” in 22:13.

[23:1]  ⁷⁴ tn Heb “Woe to the shepherds who are killing and scattering the sheep of my pasture.” See the study note on 22:13 for the significance of “Sure to be judged” (Heb “Woe”) See the study note for the significance of the metaphor introduced here.

[23:1]  sn Verses 1-4 of ch. 23 are an extended metaphor in which the rulers are compared to shepherds and the people are compared to sheep. This metaphor has already been met with in 10:21 and is found elsewhere in the context of the Lord’s covenant with David (cf. 2 Sam 7:7-8; Ps 78:70-72). The sheep are God’s people and he is the ultimate shepherd who is personally concerned about their care (cf. Pss 23:1; 80:2). He has set rulers over them as his under-shepherds and they are responsible to him for the care of his sheep (see 22:3-4). They have been lax shepherds, allowing the sheep to be scattered and destroyed. So he will punish them. As the true shepherd of Israel he will regather his scattered flock and place new shepherds (rulers) over them. These verses lead to a promise of an ideal ruler set over an Israel which has experienced a new and better Exodus (vv. 6-8). For a more complete development of this metaphor with similar messianic and eschatological implications see Ezek 34. The metaphor has been interpreted in the translation but some of the flavor left in the simile.

[23:22]  ⁷⁵ tn Or “had been my confidant.” See the note on v. 18.

[25:11]  ⁷⁶ tn Heb “All this land.”

[25:11]  ⁷⁷ sn It should be noted that the text says that the nations will be subject to the king of Babylon for seventy years, not that they will lie desolate for seventy years. Though several proposals have been made for dating this period, many ignore this fact. This most likely refers to the period beginning with Nebuchadnezzar’s defeat of Pharaoh Necho at Carchemish in 605 b.c. and the beginning of his rule over Babylon. At this time Babylon became the dominant force in the area and continued to be so until the fall of Babylon in 538 b.c. More particularly Judah became a vassal state (cf. Jer 46:2; 2 Kgs 24:1) in 605 b.c. and was allowed to return to her homeland in 538 when Cyrus issued his edict allowing all the nations exiled by Babylon to return to their homelands. (See 2 Chr 36:21 and Ezra 1:2-4; the application there is made to Judah but the decree of Cyrus was broader.)

[25:13]  ⁷⁸ tn Or “I will bring upon it everything that is to be written in this book. I will bring upon it everything that Jeremiah is going to prophesy concerning all the nations.” The reference to “this book” and “what Jeremiah has prophesied against the nations” raises issues about the editorial process underlying the current form of the book of Jeremiah. As the book now stands there is no earlier reference to any judgments against Babylon or any book (really “scroll”; books were a development of the first or second century a.d.) containing them. A common assumption is that this “book” of judgment refers to the judgments against Babylon and the other nations contained at the end of the book of Jeremiah (46:1–51:58). The Greek version actually inserts the prophecies of 46:1–51:58 here (but in a different order) and interprets “Which (= What) Jeremiah prophesied concerning all the nations” as a title. It is possible that the Greek version may represent an earlier form of the book. At least two earlier forms of the book are known that date roughly to the period dealt with here (Compare 36:1 with 25:1 and see 36:2, 4 and 36:28, 32). Whether reference here is made to the first or second of these scrolls and whether the Greek version represents either is impossible to determine. It is not inconceivable that the referent here is the prophecies which Jeremiah has already uttered in vv. 8-12 and is about to utter in conjunction with the symbolical act that the Lord commands him to perform (vv. 15-26, 30-38) and that these are proleptic of the latter prophecies which will be given later and will be incorporated in a future book. That is the tenor of the alternate translation. The verb forms involved are capable of either a past/perfect translation or a proleptic/future translation. For the use of the participle (in the alternate translation = Heb “that is to be written”; הַכָּתוּב, hakkatuv) to refer to what is proleptic see GKC 356-57 §116.d, e, and compare usage in Jonah 1:3; 2 Kgs 11:2. For the use of the perfect to refer to a future act (in the alternate translation “is going to prophesy,” נִבָּא, nibba’) see GKC 312 §106.m and compare usage in Judg 1:2. In support of this interpretation is the fact that the first verb in the next verse (Heb “they will be subjected,” עָבְדוּ, ’ovdu) is undoubtedly prophetic [it is followed by a vav consecutive perfect; cf. Isa 5:14]). Reading the text this way has the advantage of situating it within the context of the passage itself which involves prophecies against the nations and against Babylon. Babylon is both the agent of wrath (the cup from which the nations drink, cf. 51:7) and the recipient of it (cf. v. 26). However, this interpretation admittedly does not explain the reference to “this book,” except as a proleptic reference to some future form of the book and there would be clearer ways of expressing this view if that were what was definitely intended.

[27:3]  ⁷⁹ map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.

[27:3]  ⁸⁰ sn The nations of Edom, Moab, and Ammon were east of Judah. They were sometimes allies and sometimes enemies. The nations of Tyre and Sidon were on the sea coast north and west of Judah. They are best known for their maritime trade during the reign of Solomon. They were more commonly allies of Israel and Judah than enemies.

[27:3]  map For the location of Sidon see Map1 A1; JP3 F3; JP4 F3.

[27:3]  ⁸¹ tn Heb “send by means of them” [i.e., the straps and crossbars made into a yoke] to…through.” The text is broken up in conformity with contemporary English style. Many English versions ignore the suffix on the end of “send” and find some support for this on the basis of its absence in the Lucianic Greek text. However, it is probably functioning metonymically here for the message which they see symbolized before them and is now explained clearly to them.

[27:3]  ⁸² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[27:12]  ⁸³ tn Heb “I spoke to Zedekiah…according to all these words, saying.”

[27:12]  ⁸⁴ sn The verbs in this verse are all plural. They are addressed to Zedekiah and his royal advisers (compare 22:2).

[27:12]  ⁸⁵ tn Heb “put their necks in the yoke of.” See the study note on v. 2 for the figure.

[30:24]  ⁸⁶ sn Jer 30:23-24 are almost a verbatim repetition of 23:19-20. There the verses were addressed to the people of Jerusalem as a warning that the false prophets had no intimate awareness of the Lord’s plans which were plans of destruction for wicked Israel not plans of peace and prosperity. Here they function as further assurance that the Lord will judge the wicked nations oppressing them when he reverses their fortunes and restores them once again to the land as his special people (cf. vv. 18-22).

[31:7]  ⁸⁷ tn See the translator’s notes on 30:5, 12.

[31:7]  ⁸⁸ tn Heb “for the head/chief of the nations.” See BDB 911 s.v. רֹאשׁ 3.c and compare usage in Ps 18:44 referring to David as the “chief” or “foremost ruler” of the nations.

[31:7]  ⁸⁹ tn It is unclear who the addressees of the masculine plural imperatives are in this verse. Possibly they are the implied exiles who are viewed as in the process of returning and praying for their fellow countrymen.

[31:7]  ⁹⁰ tc Or “The Lord will rescue his people. He will deliver those of Israel who remain alive.” The translation used in the text follows the Hebrew: “Rescue your people, O Lord, the remnant of Israel.” The alternate translation which is preferred by several modern English versions (e.g., REB, TEV) and a majority of modern commentaries (see, e.g., J. A. Thompson, Jeremiah [NICOT], 569; J. Bright, Jeremiah [AB], 273, n. s-s) follows the reading of the Greek version and the Aramaic Targum and appears more appropriate to the context of praise presupposed by the preceding imperatives. The difference in the two readings are the omission of one vowel letter and the confusion of a final ךְ (kaf) and a וֹ (holem-vav) which are very similar in form. (The Greek presupposes הוֹשִׁיעַ יְהוָה אֶת־עַמּוֹ [hoshi’a yÿhvah ’et-’ammo] for the Hebrew הוֹשַׁע יְהוָה אֶת־עַמְּךְ [hosha’ yÿhvah ’et-’ammÿkh].) The key to a decision here is the shift from the verbs of praise to the imperative “say” which introduces the quotation; there is a shift from praise to petition. The shift in mood is not uncommon, occurring, for example, in Ps 118:25 and 126:4; it is the shift in mood between praise for what has begun to petition for what is further hoped for. It is easier to explain the origin contextually of the Greek and Targum than it is the Hebrew text, thus the Greek and Targum are probably a secondary smoothing of the text (this is the decision of the D. Barthélemy, ed., Preliminary and Interim Report on the Hebrew Old Testament Text Project, 4:263). The mood of prayer also shows up in v. 9 and again in vv. 17-18.

[31:14]  ⁹¹ tn Heb “I will satiate the priests with fat.” However, the word translated “fat” refers literally to the fat ashes of the sacrifices (see Lev 1:16; 4:2 and cf. BDB 206 s.v. דֶּשֶׁן 2. The word is used more abstractly for “abundance” or “rich food” (see Job 36:16 and BDB 206 s.v. דֶּשֶׁן 1). The people and the priests were prohibited from eating the fat (Lev 7:23-24).

[31:21]  ⁹² tn The words “I will say” are not in the text. They are supplied in the translation to mark the transition from the address about Israel in a response to Rachel’s weeping (vv. 15-20) to a direct address to Israel which is essentially the answer to Israel’s prayer of penitence (cf. G. L. Keown, P. J. Scalise, T. G. Smothers, Jeremiah 26-52 [WBC], 121.)

[31:21]  sn The Lord here invites Israel to stop dilly-dallying and prepare themselves to return because he is prepared to do something new and miraculous.

[31:21]  ⁹³ tn Heb “Virgin Israel.” For the significance see the study note on 31:3.

[31:21]  ⁹⁴ tn Heb “Set your mind to the highway, the way which you went.” The phrase “the way you went” has been translated “the road you took when you were carried off” to help the reader see the reference to the exile implicit in the context. The verb “which you went” is another example of the old second feminine singular which the Masoretes typically revocalize (Kethib הָלָכְתִּי [halakhti]; Qere הָלָכְתְּ [halakht]). The vocative has been supplied in the translation at the beginning to help make the transition from third person reference to Ephraim/Israel in the preceding to second person in the following and to identify the referent of the imperatives. Likewise, this line has been moved to the front to show that the reference to setting up sign posts and landmarks is not literal but figurative, referring to making a mental note of the way they took when carried off so that they can easily find their way back. Lines three and four in the Hebrew text read, “Set up sign posts for yourself; set up guideposts/landmarks for yourself.” The word translated “telltale signs marking the way” occurs only here. Though its etymology and precise meaning are unknown, all the lexicons agree in translating it as “sign post” or something similar based on the parallelism.

[32:30]  ⁹⁵ tn Heb “that which is evil in my eyes.” For this idiom see BDB 744 s.v. עַיִן 3.c and compare usage in 18:10.

[32:30]  ⁹⁶ tn Heb “from their youth.”

[32:30]  sn Compare Jer 3:24-25; 11:21. The nation is being personified and reference is made to her history from the time she left Egypt onward (cf. 2:2).

[32:30]  ⁹⁷ tn Heb “the people of Israel.” However, since “people of Israel” has been used in the preceding line for the northern kingdom as opposed to the kingdom of Judah, it might lead to confusion to translate literally. Moreover, the pronoun “they” accomplishes the same purpose.

[32:30]  ⁹⁸ tn Heb “by the work of their hands.” See the translator’s note on 25:6 and the parallelism in 25:14 for this rendering rather than referring it to the making of idols as in 1:16; 10:3.

[32:30]  ⁹⁹ tn Heb “Oracle of the Lord.”

[33:20]  ¹⁰⁰ tn Heb “Thus says the Lord.” However, the Lord is speaking so the first person introduction has again been adopted. The content of the verse shows that it is a promise to David (vv. 21-22) and the Levites based on a contrary to fact condition (v. 20). See further the translator’s note at the end of the next verse for explanation of the English structure adopted here.

[33:20]  ¹⁰¹ tn The word יוֹמָם (yomam) is normally an adverb meaning “daytime, by day, daily.” However, here and in v. 25 and in Jer 15:9 it means “day, daytime” (cf. BDB 401 s.v. יוֹמָם 1).

[33:20]  ¹⁰² tn Heb “you.” The pronoun is plural as in 32:36, 43; 33:10.

[35:2]  ¹⁰³ tn Heb “the house of the Rechabites.” “House” is used here in terms of “household” or “family” (cf. BDB 109 s.v. בַּיִת 5.a, b).

[35:2]  sn Nothing is known about the Rechabite community other than what is said about them in this chapter. From vv. 7-8 it appears that they were a nomadic tribe that had resisted settling down and taking up farming. They had also agreed to abstain from drinking wine. Most scholars agree in equating the Jonadab son of Rechab mentioned as the leader who had instituted these strictures as the same Jonadab who assisted Jehu in his religious purge of Baalism following the reign of Ahab (2 Kgs 10:15, 23-24). If this is the case, the Rechabites followed these same rules for almost 250 years because Jehu’s purge of Baalism and the beginning of his reign was in 841 b.c. and the incident here took place some time after Jehoiakim’s rebellion in 603 b.c. (see the study note on v. 1).

[35:2]  ¹⁰⁴ sn This refers to one of the rooms built on the outside of the temple that were used as living quarters for the priests and for storage rooms (cf. Neh 13:4-5; 1 Kgs 6:5; 1 Chr 28:12; 2 Chr 31:11 and compare Ezek 41:1-14).

[36:21]  ¹⁰⁵ tn Heb “and Jehudi read it.” However, Jehudi has been the subject of the preceding; so it would be awkward in English to use the personal subject. The translation has chosen to bring out the idea that Jehudi himself read it by using the reflexive.

[37:5]  ¹⁰⁶ tn Heb “the Chaldeans.” See the study note on 21:4 for the rendering “Babylonian.” The word “forces” is supplied in the translation here for the sake of clarity.

[37:5]  ¹⁰⁷ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[37:5]  ¹⁰⁸ tn Heb “And the army of Pharaoh had set out from Egypt and the Chaldeans who were besieging Jerusalem heard a report about them and they went up from besieging them.” The sentence has been restructured and reworded to give greater emphasis to the most pertinent fact, i.e., that the siege had been temporarily lifted. The word “temporarily” is not in the text but is implicit from the rest of the context. It is supplied in the translation here to better show that the information in vv. 4-5 is all parenthetical, providing a background for the oracle that will follow. For the meaning “given up their siege against” (Heb “had taken themselves away from against”) see BDB 749 s.v. עָלָה Niph.1.c(2); 759 s.v. עַל IV.2.b.

[37:5]  sn The Pharaoh referred to here is Pharaoh Hophra who is named in Jer 44:30. He ruled from 589-570 b.c. Shortly after he began to rule, Zedekiah had been enticed by some of the officials in his court to appeal to him for aid. This act of rebellion quickly brought Nebuchadnezzar’s wrath and he invaded Judah, blockading Jerusalem and reducing the fortified cities of Judah one by one. According to Jer 39:1 the siege began in Zedekiah’s ninth year (589/88 b.c.) and lasted until his eleventh year when Jerusalem fell (587/86 b.c.). The army of Pharaoh likely came sometime during 588 b.c.

[38:10]  ¹⁰⁹ tc Some modern English versions (e.g., NRSV, REB, TEV) and commentaries read “three” on the basis that thirty men would not be necessary for the task (cf. J. Bright, Jeremiah [AB], 231). Though the difference in “three” and “thirty” involves minimal emendation (שְׁלֹשָׁה [shÿlosha] for שְׁלֹשִׁים [shÿloshim]) there is no textual or versional evidence for it except for one Hebrew ms. Perhaps the number was large to prevent the officials from hindering Ebed Melech from accomplishing the task.

[42:11]  ¹¹⁰ sn See Jer 41:18 for their reason for fear.

[42:11]  ¹¹¹ tn Heb “oracle of the Lord.”

[42:19]  ¹¹² tn Heb “Know for certain that I warn you…” The idea of “for certain” is intended to reflect the emphatic use of the infinitive absolute before the volitive use of the imperfect (see IBHS 587-88 §35.3.1h and 509 §31.5b). The substitution “of this:” for “that” has been made to shorten the sentence in conformity with contemporary English style.

[42:19]  ¹¹³ tn Heb “today.”

[45:4]  ¹¹⁴ tn The words, “The Lord told Jeremiah” are not in the text but are implicit in the address that follows, “Thus you shall say to him.” These words are supplied in the translation for clarity.

[45:4]  ¹¹⁵ tn Heb “Thus you shall say to him [i.e., Baruch].”

[45:4]  ¹¹⁶ tn Heb “and this is with regard to the whole earth.” The feminine pronoun הִיא (hi’) at the end refers to the verbal concepts just mentioned, i.e., this process (cf. GKC 459 §144.b and compare the use of the feminine singular suffix in the same function GKC 440-41 §135.p). The particle אֶת (’et) is here functioning to introduce emphatically the object of the action (cf. BDB 85 s.v. I אֵת 3.α). There is some debate whether אֶרֶץ (’erets) here applies to the whole land of Israel or to the whole earth. However, the reference to “all mankind” (Heb “all flesh”) in the next verse as well as “anywhere you go” points to “the whole earth” as the referent.

[46:5]  ¹¹⁷ 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 Lord rhetorically expresses his surprise that they are so completely routed and defeated.

[46:5]  ¹¹⁸ tn Heb “oracle of the Lord.” This phrase, which is part of a messenger formula (i.e., that the words that are spoken are from him), are actually at the end of the verse. They have been put here for better poetic balance and to better identify the “I.”

[46:5]  ¹¹⁹ 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]  ¹²⁰ tn Heb “terror is all around.”

[46:12]  ¹²¹ tn Heb “of your shame.” The “shame,” however, applies to the devastating defeat they will suffer.

[46:12]  ¹²² tn The words “In the panic of their flight” and “defeated” are not in the text but are supplied in the translation to give clarity to the metaphor for the average reader. The verbs in this verse are all in the tense that emphasizes that the action is viewed as already having been accomplished (i.e., the Hebrew prophetic perfect). This is consistent with the vav consecutive perfects in v. 10 which look to the future.

[46:16]  ¹²³ tn Heb “he multiplied the one stumbling.” For the first person reference see the preceding translator’s note.

[46:16]  ¹²⁴ tc The words “in their hurry to flee” are not in the text but appear to be necessary to clarify the point that the stumbling and falling here is not the same as that in vv. 6, 12 where they occur in the context of defeat and destruction. Reference here appears to be to the mercenary soldiers who in their hurried flight to escape stumble over one another and fall. This is fairly clear from the literal translation “he multiplies the stumbling one. Also [= and] a man falls against a man and they say [probably = “saying”; an epexegetical use of the vav (ו) consecutive (IBHS 551 §33.2.2a, and see Exod 2:10 as a parallel)] ‘Get up! Let’s go…’” A reference to the flight of the mercenaries is also seen in v. 21. Many of the modern commentaries and a few of the modern English versions follow the Greek text and read vv. 15a-16 very differently. The Greek reads “Why has Apis fled from you? Your choice calf [i.e., Apis] has not remained. For the Lord has paralyzed him. And your multitudes have fainted and fallen; and each one said to his neighbor…” (reading רֻבְּךָ כָּשַׁל גַּם־נָפַל וַיֹּאמְרוּ אִישׁ אֶל־רֵעֵהוּ instead of כּוֹשֵׁל הִרְבָּה גַּם־נָפַל אִישׁ אֶל־רֵעֵהוּ). One would expect אִישׁ אֶל־רֵעֵהוּ (’ish ’el-re’ehu) to go with וַיֹּאמְרוּ (vayyo’mÿru) because it is idiomatic in this expression (cf., e.g., Gen 11:3; Judg 6:29). However, אִישׁ אֶל־רֵעֵהוּ (’ish ’el-re’ehu) is also found with singular verbs as here in Exod 22:9; 33:11; 1 Sam 10:11. There is no doubt that the Hebrew text is the more difficult and thus probably original. The reading of the Greek version is not supported by any other text or version and looks like an attempt to smooth out a somewhat awkward Hebrew original.

[46:16]  ¹²⁵ tn Heb “to our native lands from before the sword of the oppressor.” The compound preposition “from before” is regularly used in a causal sense (see BDB 818 s.v. פָּנֶה 6.a, b, c). The “sword” is again interpreted as a figure for the destructive power of an enemy army.

[46:19]  ¹²⁶ tn Heb “inhabitants of daughter Egypt.” Like the phrase “daughter Zion,” “daughter Egypt” is a poetic personification of the land, here perhaps to stress the idea of defenselessness.

[46:19]  ¹²⁷ tn For the verb here see HALOT 675 s.v. II נָצָה Nif and compare the usage in Jer 4:7; 9:11 and 2 Kgs 19:25. BDB derives the verb from יָצַת (so BDB 428 s.v. יָצַת Niph meaning “kindle, burn”) but still give it the meaning “desolate” here and in 2:15 and 9:11.

[48:7]  ¹²⁸ sn Chemosh was the national god of Moab (see also Numb 21:29). Child sacrifice appears to have been a part of his worship (2 Kgs 3:27). Solomon built a high place in Jerusalem for him (1 Kgs 11:7), and he appears to have been worshiped in Israel until Josiah tore that high place down (2 Kgs 23:13).

[48:7]  ¹²⁹ sn The practice of carrying off the gods of captive nations has already been mentioned in the study note on 43:12. See also Isa 46:1-2 noted there.

[48:17]  ¹³⁰ tn For the use of the word “name” (שֵׁם, shem) to “fame” or “repute” see BDB 1028 s.v. שֵׁם 2.b and compare the usage in Ezek 16:14; 2 Chr 26:15.

[48:17]  sn This refers to both the nearby nations and those who lived further away who had heard of Moab’s power and might only by repute.

[48:17]  ¹³¹ tn Heb “How is the strong staff broken, the beautiful rod.” “How” introduces a lament which is here rendered by “Alas.” The staff and rod refer to the support that Moab gave to others not to the fact that she ruled over others which was never the case. According to BDB 739 s.v. עוֹז 1 the “strong staff” is figurative of political power.

[49:4]  ¹³² tn Or “Why do you brag about your valleys, about the fruitfulness of your valleys.” The meaning of the first two lines of this verse are uncertain primarily due to the ambiguity of the expression זָב עִמְקֵךְ (zav ’imqekh). The form זָב (zav) is either a Qal perfect or Qal participle of a verb meaning flow. It is common in the expression “a land flowing with milk and honey” and is also common to refer to the seminal discharge or discharge of blood which makes a man or woman unclean. BDB 264 s.v. זוּב Qal.2 sees it as an abbreviation of the idea of “flowing with milk and honey” and sees it as referring to the fertility of Ammon’s valley. However, there are no other examples of such an ellipsis. Several of the modern English versions and commentaries have taken the word עֵמֶק (’emeq) not as a reference to a valley but to the homonym cited in the note on 47:5 and see the reference here to the flowing away of Ammon’s strength. That interpretation is followed here. Instead of explaining the plural ending on עֲמָקִים (’amaqim) as being an enclitic ם (mem) as others who follow this interpretation (e.g., J. Bright, Jeremiah [AB], 325), the present translation understands the plural as a plural of amplification (cf. GKC 397-98 §124.e and compare the noun “might” in Isa 40:26).

[49:4]  ¹³³ tn Heb “apostate daughter.” This same term is applied to Israel in Jer 31:22 but seems inappropriate here to Ammon because she had never been loyal to the Lord and could not hence be called “apostate.” However, if it is used of the fact that she rebelled against the Lord’s servant, Nebuchadnezzar, it might be appropriate (cf. Jer 27:6, 8). Hence the term “rebellious” is used in the translation to represent it. The word “daughter” is again a personification of the land (cf. BDB 123 s.v. בַּת 3) and is here translated “people of Ammon” to make it easier for the modern reader to identify the referent.

[49:13]  ¹³⁴ tn Heb “I swear by myself.” See 22:5 and the study note there.

[49:13]  ¹³⁵ sn Bozrah appears to have been the chief city in Edom, its capital city (see its parallelism with Edom in Isa 34:6; 63:1; Jer 49:22). The reference to “its towns” (translated here “all the towns around it”) could then be a reference to all the towns in Edom. It was located about twenty-five miles southeast of the southern end of the Dead Sea apparently in the district of Teman (see the parallelism in Amos 1:12).

[49:13]  ¹³⁶ tn See the study note on 24:9 for the rendering of this term.

[49:22]  ¹³⁷ sn Compare Jer 48:40-41 for a similar prophecy about Moab. The parallelism here suggests that Bozrah, like Teman in v. 20, is a poetic equivalent for Edom.

[49:23]  ¹³⁸ tn The words “The Lord spoke” and “he said” are not in the text. There is only a title here: “Concerning Damascus.” However, something needs to be supplied to show that these are the Lord’s words of judgment (cf. v. 26 “oracle of the Lord” and the “I” in v. 27). These words have been supplied in the translation for clarity and consistency with the introduction to the other judgment speeches.

[49:23]  ¹³⁹ sn Damascus is a city in Syria, located below the eastern slopes of the Anti-lebanon Mountains. It was the capital of the Aramean state that was in constant hostility with Israel from the time of David until its destruction by the Assyrians in 732 b.c. At various times it was allied with the Aramean state of Hamath which was further north. Contingents from these Aramean states were involved in harassing Judah and Jerusalem in 598 b.c. when Jehoiakim rebelled (2 Kgs 24:2) but little is heard about them in the rest of the book of Jeremiah or in the history of this period.

[49:23]  ¹⁴⁰ tn Heb “Hamath and Arpad.” There is no word for people in the text. The cities are being personified. However, since it is really the people who are involved and it is clearer for the modern reader, the present translation supplies the words “people of” both here and in v. 24. The verbs in vv. 23-25 are all to be interpreted as prophetic perfects, the tense of the Hebrew verb that views an action as though it were as good as done. The verbs are clearly future in vv. 26-27 which begin with a “therefore.”

[49:23]  sn Hamath was a city on the Orontes River about 110 miles (183 km) north of Damascus. Arpad was a city that was 95 miles (158 km) farther north from there. These two cities were in the path of the northern descent of the kings of Assyria and Babylonia and had been conquered earlier under the Assyrian kings (Isa 10:9; 36:19; 37:13). The apparent reference here is to their terror and loss of courage when they hear the news that Nebuchadnezzar’s armies are on the move toward them and Damascus. They would have been in the path of Nebuchadnezzar as he chased Necho south after the battle of Carchemish.

[49:23]  ¹⁴¹ tc The meaning of this verse is very uncertain. The Hebrew text apparently reads “Hamath and Arpad are dismayed. They melt away because they have heard bad news. Anxiety is in the sea; it [the sea] cannot be quiet.” Many commentaries and English versions redivide the verse and read “like the sea” for “in the sea” (כַּיָּם [kayyam] for בַּיָּם [bayyam]) and read the feminine singular noun דְּאָגָה (dÿ’agam) as though it were the third masculine plural verb דָּאֲגוּ (da’agu): “They are troubled like the sea.” The translation follows the emendation proposed in BHS and accepted by a number of commentaries (e.g., J. Bright, Jeremiah [AB], 333; J. A. Thompson, Jeremiah [NICOT], 723, n. 1). That emendation involves reading נָמֹג לִבָּם מִדְּאָגָה (namog libbam middÿ’agah) instead of נָמֹגוּ בַּיָּם דְּאָגָה (namogu bayyam dÿ’agah). The translation also involves a double reading of “heart,” for the sake of English style, once in the sense of courage (BDB 525 s.v. לֵב 10) because that is the nuance that best fits “melts” in the English idiom and once in the more general sense of hearts as the seat of fear, anxiety, worry. The double translation is a concession to English style.

[49:29]  ¹⁴² tn Or “Let their tents…be taken….Let their tent…be carried…. Let people shout….”

[49:29]  ¹⁴³ sn This expression is a favorite theme in the book of Jeremiah. It describes the terrors of war awaiting the people of Judah and Jerusalem (6:25), the Egyptians at Carchemish (46:5), and here the Kedarites.

[49:36]  ¹⁴⁴ tn Or more simply, “I will bring enemies against Elam from every direction. / And I will scatter the people of Elam to the four winds. // There won’t be any nation / where the refugees of Elam will not go.” Or more literally, “I will bring the four winds against Elam / from the four quarters of heaven. / I will scatter….” However, the winds are not to be understood literally here. God isn’t going to “blow the Elamites” out of Elam with natural forces. The winds must figuratively represent enemy forces that God will use to drive them out. Translating literally would be misleading at this point.

[50:13]  ¹⁴⁵ tn Heb “From [or Because of] the wrath of the Lord it will be uninhabited.” The causal connection is spelled out more clearly and actively and the first person has been used because the speaker is the Lord. The referent “it” has been spelled out clearly from the later occurrence in the verse, “all who pass by Babylon.”

[50:13]  ¹⁴⁶ sn Compare Jer 49:17 and the study note there and see also the study notes on 18:16 and 19:8.

[50:15]  ¹⁴⁷ tn Heb “She has given her hand.” For the idiom here involving submission/surrender see BDB 680 s.v. נָתַן Qal.1.z and compare the usage in 1 Chr 29:24; 2 Chr 30:8. For a different interpretation, however, see the rather complete discussion in G. L. Keown, P. J. Scalise, and T. G. Smothers (Jeremiah 26-52 [WBC], 366) who see this as a reference to making a covenant. The verb in this line and the next two lines are all Hebrew perfects and most translators and commentaries see them as past. God’s Word, however, treats them as prophetic perfects and translates them as future. This is more likely in the light of the imperatives both before and after.

[50:15]  ¹⁴⁸ tn The meaning of this word is uncertain. The definition here follows that of HALOT 91 s.v. אָשְׁיָה, which defines it on the basis of an Akkadian word and treats it as a loanword.

[50:15]  ¹⁴⁹ tn Heb “Because it is the Lord’s vengeance.” The first person has again been used because the Lord is the speaker and the nominal expression has been turned into a verbal one more in keeping with contemporary English style.

[50:24]  ¹⁵⁰ tn Heb “You were found [or found out] and captured because you fought against the Lord.” The same causal connection is maintained by the order of the translation but it puts more emphasis on the cause and connects it also more closely with the first half of the verse. The first person is used because the Lord is speaking of himself first in the first person “I set” and then in the third. The first person has been maintained throughout. Though it would be awkward, perhaps one could retain the reference to the Lord by translating, “I, the Lord.”

[51:15]  ¹⁵¹ tn The participle here is intended to be connected with “Lord who rules over all” in the preceding verse. The passage is functioning to underline the Lord’s power to carry out what he has sworn in contrast to the impotence of their idols who will be put to shame and be dismayed (50:2).

[51:56]  ¹⁵² tn Heb “for a destroyer is coming against her, against Babylon.”

[51:56]  ¹⁵³ tn The Piel form (which would be intransitive here, see GKC 142 §52.k) should probably be emended to Qal.

[51:56]  ¹⁵⁴ tn Or “God of retribution.”

[51:56]  ¹⁵⁵ tn The infinitive absolute emphasizes the following finite verb. Another option is to translate, “he certainly pays one back.” The translation assumes that the imperfect verbal form here describes the Lord’s characteristic actions. Another option is to take it as referring specifically to his judgment on Babylon, in which case one should translate, “he will pay (Babylon) back in full.”

[52:12]  ¹⁵⁶ tn The parallel account in 2 Kgs 25:8 has “seventh.”

[52:12]  ¹⁵⁷ sn The tenth day of the month would have been August 17, 586 b.c. in modern reckoning.

[52:12]  ¹⁵⁸ tn For the meaning of this phrase see BDB 371 s.v. טַבָּח 2 and compare the usage in Gen 39:1.

[52:12]  ¹⁵⁹ tn Heb “stood before.”

[52:18]  ¹⁶⁰ sn These shovels were used to clean the altar.

[52:18]  ¹⁶¹ sn These trimming shears were used to trim the wicks of the lamps.

[52:18]  ¹⁶² tn Heb “with which they served (or “fulfilled their duty”).”

[52:21]  ¹⁶³ tn Heb “eighteen cubits.” A “cubit” was a unit of measure, approximately equivalent to a foot and a half.

[52:21]  ¹⁶⁴ tn Heb “twelve cubits.” A “cubit” was a unit of measure, approximately equivalent to a foot and a half.

[52:21]  ¹⁶⁵ tn Heb “four fingers.”