Yeremia 3:14
Konteks3:14 “Come back to me, my wayward sons,” says the Lord, “for I am your true master. 1 If you do, 2 I will take one of you from each town and two of you from each family group, and I will bring you back to Zion.
Yeremia 4:30
Konteks4:30 And you, Zion, city doomed to destruction, 3
you accomplish nothing 4 by wearing a beautiful dress, 5
decking yourself out in jewels of gold,
and putting on eye shadow! 6
You are making yourself beautiful for nothing.
Your lovers spurn you.
They want to kill you. 7
Yeremia 5:7
Konteks“How can I leave you unpunished, Jerusalem? 9
Your people 10 have rejected me
and have worshiped gods that are not gods at all. 11
Even though I supplied all their needs, 12 they were like an unfaithful wife to me. 13
They went flocking 14 to the houses of prostitutes. 15
Yeremia 5:14
Konteks5:14 Because of that, 16 the Lord, the God who rules over all, 17 said to me, 18
“Because these people have spoken 19 like this, 20
I will make the words that I put in your mouth like fire.
And I will make this people like wood
which the fiery judgments you speak will burn up.” 21
Yeremia 13:13
Konteks13:13 Then 22 tell them, ‘The Lord says, “I will soon fill all the people who live in this land with stupor. 23 I will also fill the kings from David’s dynasty, 24 the priests, the prophets, and the citizens of Jerusalem with stupor. 25
Yeremia 14:19
Konteks14:19 Then I said,
“Lord, 26 have you completely rejected the nation of Judah?
Do you despise 27 the city of Zion?
Why have you struck us with such force
that we are beyond recovery? 28
We hope for peace, but nothing good has come of it.
We hope for a time of relief from our troubles, but experience terror. 29
Yeremia 16:13
Konteks16:13 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.’”
Yeremia 22:4
Konteks22:4 If you are careful to 30 obey these commands, then the kings who follow in David’s succession and ride in chariots or on horses will continue to come through the gates of this palace, as will their officials and their subjects. 31
Yeremia 25:29
Konteks25:29 For take note, I am already beginning to bring disaster on the city that I call my own. 32 So how can you possibly avoid being punished? 33 You will not go unpunished! For I am proclaiming war against all who live on the earth. I, the Lord who rules over all, 34 affirm it!’ 35
Yeremia 31:23
Konteks31:23 The Lord God of Israel who rules over all 36 says,
“I will restore the people of Judah to their land and to their towns.
When I do, they will again say 37 of Jerusalem, 38
‘May the Lord bless you, you holy mountain,
the place where righteousness dwells.’ 39
Yeremia 32:23
Konteks32:23 But when they came in and took possession of it, they did not obey you or live as you had instructed them. They did not do anything that you commanded them to do. 40 So you brought all this disaster on them.
Yeremia 35:18
Konteks35:18 Then Jeremiah spoke to the Rechabite community, “The Lord God of Israel who rules over all 41 says, ‘You have obeyed the orders of your ancestor Jonadab. You have followed all his instructions. You have done exactly as he commanded you.’
Yeremia 36:2
Konteks36:2 “Get a scroll. 42 Write on it everything I have told you to say 43 about Israel, Judah, and all the other nations since I began to speak to you in the reign of Josiah until now. 44
Yeremia 38:6
Konteks38:6 So the officials 45 took Jeremiah and put him in the cistern 46 of Malkijah, one of the royal princes, 47 that was in the courtyard of the guardhouse. There was no water in the cistern, only mud. So when they lowered Jeremiah into the cistern with ropes he sank in the mud. 48
Yeremia 38:9
Konteks38:9 “Your royal Majesty, those men have been very wicked in all that they have done to the prophet Jeremiah. They have thrown him into a cistern and he is sure to die of starvation there because there is no food left in the city. 49
Yeremia 38:11
Konteks38:11 So Ebed Melech took the men with him and went to a room under the treasure room in the palace. 50 He got some worn-out clothes and old rags 51 from there and let them down by ropes to Jeremiah in the cistern.
Yeremia 38:22
Konteks38:22 All the women who are left in the royal palace of Judah will be led out to the officers of the king of Babylon. They will taunt you saying, 52
‘Your trusted friends misled you;
they have gotten the best of you.
Now that your feet are stuck in the mud,
they have turned their backs on you.’ 53
Yeremia 42:20
Konteks42:20 You are making a fatal mistake. 54 For you sent me to the Lord your God and asked me, ‘Pray to the Lord our God for us. Tell us what the Lord our God says and we will do it.’ 55
Yeremia 43:2
Konteks43:2 Then Azariah 56 son of Hoshaiah, Johanan son of Kareah, and other arrogant men said to Jeremiah, “You are telling a lie! The Lord our God did not send you to tell us, ‘You must not go to Egypt and settle there.’
Yeremia 46:26
Konteks46:26 I will hand them over to Nebuchadnezzar and his troops, who want to kill them. But later on, people will live in Egypt again as they did in former times. I, the Lord, affirm it!” 57
[3:14] 1 tn Or “I am your true husband.”
[3:14] sn There is a wordplay between the term “true master” and the name of the pagan god Baal. The pronoun “I” is emphatic, creating a contrast between the
[3:14] 2 tn The words, “If you do” are not in the text but are implicit in the connection of the Hebrew verb with the preceding.
[4:30] 3 tn Heb “And you that are doomed to destruction.” The referent is supplied from the following context and the fact that Zion/Jerusalem represents the leadership which was continually making overtures to foreign nations for help.
[4:30] 4 tn Heb “What are you accomplishing…?” The rhetorical question assumes a negative answer, made clear by the translation in the indicative.
[4:30] 5 tn Heb “clothing yourself in scarlet.”
[4:30] 6 tn Heb “enlarging your eyes with antimony.” Antimony was a black powder used by women as eyeliner to make their eyes look larger.
[4:30] 7 tn Heb “they seek your life.”
[5:7] 8 tn These words are not in the text, but are supplied in the translation to make clear who is speaking.
[5:7] 9 tn Heb “How can I forgive [or pardon] you.” The pronoun “you” is second feminine singular, referring to the city. See v. 1.
[5:7] 10 tn Heb “your children.”
[5:7] 11 tn Heb “and they have sworn [oaths] by not-gods.”
[5:7] 12 tn Heb “I satisfied them to the full.”
[5:7] 13 tn Heb “they committed adultery.” It is difficult to decide whether literal adultery with other women or spiritual adultery with other gods is meant. The word for adultery is used for both in the book of Jeremiah. For examples of its use for spiritual adultery see 3:8, 9; 9:2. For examples of its use for literal adultery see 7:9; 23:14. The context here could argue for either. The swearing by other gods and the implicit contradiction in their actions in contrast to the expected gratitude for supplying their needs argues for spiritual adultery. However, the reference to prostitution in the next line and the reference to chasing after their neighbor’s wives argues for literal adultery. The translation opts for spiritual adultery because of the contrast implicit in the concessive clause.
[5:7] 14 tn There is a great deal of debate about the meaning of this word. Most of the modern English versions follow the lead of lexicographers who relate this word to a noun meaning “troop” and understand it to mean “they trooped together” (cf. BDB 151 s.v. גָּדַד Hithpo.2 and compare the usage in Mic 5:1 [4:14 HT]). A few of the modern English versions and commentaries follow the reading of the Greek and read a word meaning “they lodged” (reading ִיתְגּוֹרְרוּ [yitggorÿru] from I גּוּר [gur; cf. HALOT 177 s.v. Hithpo. and compare the usage in 1 Kgs 17:20] instead of יִתְגֹּדָדוּ [yitggodadu]). W. L. Holladay (Jeremiah [Hermeneia], 1:180) sees a reference here to the cultic practice of cutting oneself in supplication to pagan gods (cf. BDB 151 s.v. גָּדַד Hithpo.1 and compare the usage in 1 Kgs 18:28). The houses of prostitutes would then be a reference to ritual prostitutes at the pagan shrines. The translation follows BDB and the majority of modern English versions.
[5:7] 15 tn Heb “to a house of a prostitute.”
[5:7] sn This could be a reference to cultic temple prostitution connected with the pagan shrines. For allusion to this in the OT, see, e.g., Deut 23:17 and 2 Kgs 23:7.
[5:14] 17 tn Heb “The
[5:14] sn Here the emphasis appears to be on the fact that the
[5:14] 18 tn The words, “to me” are not in the text but are implicit in the connection. They are supplied in the translation for clarification.
[5:14] 19 tn Heb “you have spoken.” The text here דַּבֶּרְכֶם (dabberkhem, “you have spoken”) is either a case of a scribal error for דַּבֶּרָם (dabberam, “they have spoken”) or an example of the rapid shift in addressee which is common in Jeremiah.
[5:14] 21 tn Heb “like wood and it [i.e., the fire I put in your mouth] will consume them.”
[13:13] 22 tn The Greek version is likely right in interpreting the construction of two perfects preceded by the conjunction as contingent or consequential here, i.e., “and when they say…then say.” See GKC 494 §159.g. However, to render literally would create a long sentence. Hence, the words “will probably” have been supplied in v. 12 in the translation to set up the contingency/consequential sequence in the English sentences.
[13:13] 23 sn It is probably impossible to convey in a simple translation all the subtle nuances that are wrapped up in the words of this judgment speech. The word translated “stupor” here is literally “drunkenness” but the word has in the context an undoubted intended double reference. It refers first to the drunken like stupor of confusion on the part of leaders and citizens of the land which will cause them to clash with one another. But it also probably refers to the reeling under God’s wrath that results from this (cf. Jer 25:15-29, especially vv. 15-16). Moreover there is still the subtle little play on wine jars. The people are like the wine jars which were supposed to be filled with wine. They were to be a special people to bring glory to God but they had become corrupt. Hence, like wine jars they would be smashed against one another and broken to pieces (v. 14). All of this, both “fill them with the stupor of confusion” and “make them reel under God’s wrath,” cannot be conveyed in one translation.
[13:13] 24 tn Heb “who sit on David’s throne.”
[13:13] 25 tn In Hebrew this is all one long sentence with one verb governing compound objects. It is broken up here in conformity with English style.
[14:19] 26 tn The words, “Then I said, ‘
[14:19] 27 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] 28 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] 29 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.
[22:4] 30 tn The translation here reflects the emphasizing infinitive absolute before the verb.
[22:4] 31 tn Heb “There will come through the gates of this city the kings…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. Compare 17:25 for the structure and wording of this sentence.
[25:29] 32 tn Heb “which is called by my name.” See translator’s note on 7:10 for support.
[25:29] 33 tn This is an example of a question without the formal introductory particle following a conjunctive vav introducing an opposition. (See Joüon 2:609 §161.a.) It is also an example of the use of the infinitive before the finite verb in a rhetorical question involving doubt or denial. (See Joüon 2:422-23 §123.f, and compare usage in Gen 37:8.)
[25:29] 34 tn Heb “Yahweh of armies.”
[25:29] sn See the study notes on 2:19 and 7:3 for explanation of this extended title.
[25:29] 35 tn Heb “Oracle of Yahweh of armies.”
[31:23] 36 tn Heb “Yahweh of armies, the God of Israel.” See 7:3 and the study note of 2:19 for the rendering of this title and an explanation of its significance.
[31:23] 37 tn Heb “They [i.e., people (the indefinite plural, GKC 460 §144.g)] will again say in the land of Judah and in its cities when I restore their fortunes.” For the meaning of the idiom “to restore the fortunes” see the translator’s note on 29:14.
[31:23] 38 tn The words “of Jerusalem” are not in the text but it is implicit in the titles that follow. They have been supplied in the translation for clarity to aid in identifying the referent.
[31:23] map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[31:23] 39 sn The blessing pronounced on the city of Zion/Jerusalem by the restored exiles looks at the restoration of its once exalted state as the city known for its sanctity and its just dealing (see Isa 1:21 and Ps 122). This was a reversal of the state of Jerusalem in the time of Isaiah and Jeremiah where wickedness not righteousness characterized the inhabitants of the city (cf. Isa 1:21; Jer 4:14; 5:1; 13:27). The blessing here presupposes the rebuilding of the city of Jerusalem and the temple which gave the city its sanctity.
[32:23] 40 tn Or “They did not do everything that you commanded them to do.” This is probably a case where the negative (לֹא, lo’) negates the whole category indicated by “all” (כָּל, kol; see BDB 482 s.v. כָּל 1.e(c) and compare usage in Deut 12:16; 28:14). Jeremiah has repeatedly emphasized that the history of Israel since their entry into the land has been one of persistent disobedience and rebellion (cf., e.g. 7:22-26; 11:7-8). The statement, of course, is somewhat hyperbolical as all categorical statements of this kind are.
[35:18] 41 tn Heb “Yahweh of armies, the God of Israel.” For this title, which occurs again in the following verse, see the notes on 7:3 and the study note on 2:19.
[36:2] 42 sn Heb “a roll [or scroll] of a document.” Scrolls consisted of pieces of leather or parchment sewn together and rolled up on wooden rollers. The writing was written from right to left and from top to bottom in columns and the scroll unrolled from the left roller and rolled onto the right one as the scroll was read. The scroll varied in length depending on the contents. This scroll was probably not all that long since it was read three times in a single day (vv. 10-11, 15-16, 21-23).
[36:2] 43 sn The intent is hardly that of giving a verbatim report of everything that the
[36:2] 44 sn This refers to the messages that Jeremiah delivered during the last eighteen years of Josiah, the three month reign of Jehoahaz and the first four years of Jehoiakim’s reign (the period between Josiah’s thirteenth year [cf. 1:2] and the fourth year of Jehoiakim [v. 1]). The exact content of this scroll is unknown since many of the messages in the present book are undated. It is also not known what relation this scroll had to the present form of the book of Jeremiah, since this scroll was destroyed and another one written that contained more than this one did (cf. v. 32). Since Jeremiah continued his ministry down to the fall of Jerusalem in 587/6
[38:6] 46 sn A cistern was a pear-shaped pit with a narrow opening. Cisterns were cut or dug in the limestone rock and lined with plaster to prevent seepage. They were used to collect and store rain water or water carried up from a spring.
[38:6] 47 tn Heb “the son of the king.” See the translator’s note on Jer 36:26 for the rendering here.
[38:6] 48 tn Heb “And they let Jeremiah down with ropes and in the cistern there was no water, only mud, and Jeremiah sank in the mud.” The clauses have been reordered and restructured to create a more natural and smoother order in English.
[38:9] 49 tn Heb “Those men have made evil all they have done to the prophet Jeremiah in that they have thrown him into the cistern and he will die of starvation in the place where he is because there is no more food in the city.” The particle אֵת (’et) before “they have thrown” (אֵת אֲשֶׁר הִשְׁלִיכוּ, ’et ’asher hishlikhu) is explanatory or further definition of “all they have done to” (i.e., the particle is repeated for apposition). The verb form “and he is sure to die” is an unusual use of the vav (ו) consecutive + imperfect that the grammars see as giving a logical consequence without a past nuance (cf. GKC 328 §111.l and IBHS 557-58 §33.3.1f).
[38:9] sn “Because there isn’t any food left in the city” is rhetorical exaggeration; the food did not run out until just before the city fell. Perhaps the intent is to refer to the fact that there was no food in the city for people so confined (i.e., in solitary confinement).
[38:11] 50 tn Heb “went into the palace in under the treasury.” Several of the commentaries (e.g., J. Bright, Jeremiah [AB], 227; J. A. Thompson, Jeremiah [NICOT], 639, n. 6) emend the prepositional phrase “in under” (אֶל־תַּחַת, ’el-takhat) to the noun “wardrobe” plus the preposition “to” (אֶל־מֶלְתַחַת, ’el-meltakhat). This is a plausible emendation which would involve dropping out מֶל (mel) due to its similarity with the אֶל (’el) which precedes it. However, there is no textual or versional evidence for such a reading and the compound preposition is not in itself objectionable (cf. BDB 1066 s.v. תַּחַת III.1.a). The Greek version reads “the part underground” (representing a Hebrew Vorlage of אֶל תַּחַת הָאָרֶץ, ’el takhat ha’arets) in place of אֶל תַּחַת הָאוֹצָר (’el takhat ha’otsar). The translation follows the Hebrew text but adds the word “room” for the sake of English style.
[38:11] 51 tn Heb “worn-out clothes and worn-out rags.”
[38:22] 52 tn Heb “And they will say.” The words “taunt you” are supplied in the translation to give the flavor of the words that follow.
[38:22] 53 tn Heb “The men of your friendship incited you and prevailed over you. Your feet are sunk in the mud. They turned backward.” The term “men of your friendship” (cf. BDB 1023 s.v. שָׁלוֹם 5.a) is used to refer to Jeremiah’s “so-called friends” in 20:10, to the trusted friend who deserted the psalmist in Ps 41:10, and to the allies of Edom in Obad 7. According to most commentators it refers here to the false prophets and counselors who urged the king to rebel against Nebuchadnezzar. The verb translated “misled” is a verb that often refers to inciting or instigating someone to do something, often with negative connotations (so BDB 694 s.v. סוּת Hiph.2). It is generally translated “deceive” or “mislead” in 2 Kgs 18:32; 2 Chr 32:11, 15. Here it refers to the fact that his pro-Egyptian counselors induced him to rebel. They have proven too powerful for him and prevailed on him (יָכֹל לְ, yakhol lÿ; see BDB 408 s.v. יָכֹל 2.b) to follow a policy which will prove detrimental to him, his family, and the city. The phrase “your feet are sunk in the mud” is figurative for being entangled in great difficulties (so BDB 371 s.v. טָבַע Hoph and compare the usage in the highly figurative description of trouble in Ps 69:2 [69:3 HT]).
[38:22] sn The taunt song here refers to the fact that Zedekiah had been incited into rebellion by pro-Egyptian nobles in his court who prevailed on him to seek aid from the new Egyptian Pharaoh in 589
[42:20] 54 tn Heb “you are erring at the cost of your own lives” (BDB 1073 s.v. תָּעָה Hiph.3 and HALOT 1626 s.v. תָּעָה Hif 4, and cf. BDB 90 s.v. בְּ 3 and see parallels in 1 Kgs 2:23; 2 Sam 23:17 for the nuance of “at the cost of your lives”). This fits the context better than “you are deceiving yourselves” (KBL 1035 s.v. תָּעָה Hif 4). The reading here follows the Qere הִתְעֵיתֶם (hit’etem) rather than the Kethib which has a metathesis of י (yod) and ת (tav), i.e., הִתְעֵתֶים. The Greek text presupposes הֲרֵעֹתֶם (hare’otem, “you have done evil”), but that reading is generally rejected as secondary.
[42:20] 55 tn Heb “According to all which the
[43:2] 56 sn See the study note on 42:1 for the possible identification of this man with Jezaniah son of Hoshaiah and Jezaniah the son of the Maacathite.
