Yeremia 3:22
Konteks3:22 Come back to me, you wayward people.
I want to cure your waywardness. 1
Say, 2 ‘Here we are. We come to you
because you are the Lord our God.
Yeremia 6:19
Konteks6:19 Hear this, you peoples of the earth: 3
‘Take note! 4 I am about to bring disaster on these people.
It will come as punishment for their scheming. 5
For they have paid no attention to what I have said, 6
and they have rejected my law.
Yeremia 7:26
Konteks7:26 But your ancestors 7 did not listen to me nor pay attention to me. They became obstinate 8 and were more wicked than even their own forefathers.’”
Yeremia 7:28
Konteks7:28 So tell them: ‘This is a nation that has not obeyed the Lord their God and has not accepted correction. Faithfulness is nowhere to be found in it. These people do not even profess it anymore. 9
Yeremia 9:13
Konteks9:13 The Lord answered, “This has happened because these people have rejected my laws which I gave them. They have not obeyed me or followed those laws. 10
Yeremia 15:7
Konteks“In every town in the land I will purge them
like straw blown away by the wind. 12
I will destroy my people.
I will kill off their children.
I will do so because they did not change their behavior. 13
Yeremia 18:10
Konteks18:10 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 22:21
Konteks22:21 While you were feeling secure I gave you warning. 14
But you said, “I refuse to listen to you.”
That is the way you have acted from your earliest history onward. 15
Indeed, you have never paid attention to me.
Yeremia 23:11
Konteks23:11 Moreover, 16 the Lord says, 17
“Both the prophets and priests are godless.
I have even found them doing evil in my temple!
Yeremia 23:27
Konteks23:27 How long will they go on plotting 18 to make my people forget who I am 19 through the dreams they tell one another? That is just as bad as what their ancestors 20 did when they forgot who I am by worshiping the god Baal. 21
Yeremia 25:6
Konteks25:6 Do not pay allegiance to 22 other gods and worship and serve them. Do not make me angry by the things that you do. 23 Then I will not cause you any harm.’
Yeremia 26:4
Konteks26:4 Tell them that the Lord says, 24 ‘You must obey me! You must live according to the way I have instructed you in my laws. 25
Yeremia 29:7
Konteks29:7 Work to see that the city where I sent you as exiles enjoys peace and prosperity. Pray to the Lord for it. For as it prospers you will prosper.’
Yeremia 31:22
Konteks31:22 How long will you vacillate, 26
you who were once like an unfaithful daughter? 27
For I, the Lord, promise 28 to bring about something new 29 on the earth,
something as unique as a woman protecting a man!’” 30
Yeremia 32:33
Konteks32:33 They have turned away from me instead of turning to me. 31 I tried over and over again 32 to instruct them, but they did not listen and respond to correction. 33
Yeremia 33:22
Konteks33:22 I will make the children who follow one another in the line of my servant David very numerous. I will also make the Levites who minister before me very numerous. I will make them all as numerous as the stars in the sky and as the sands which are on the seashore.’” 34
Yeremia 44:4
Konteks44:4 I sent my servants the prophets to you people over and over 35 again warning you not to do this disgusting thing I hate. 36
Yeremia 44:10
Konteks44:10 To this day your people 37 have shown no contrition! They have not revered me nor followed the laws and statutes I commanded 38 you and your ancestors.’
Yeremia 50:14
Konteks50:14 “Take up your battle positions all around Babylon,
all you soldiers who are armed with bows. 39
Shoot 40 all your arrows at her! Do not hold any back! 41
For she has sinned against the Lord.
Yeremia 51:5
Konteks51:5 “For Israel and Judah will not be forsaken 42
by their God, the Lord who rules over all. 43
For the land of Babylonia is 44 full of guilt
against the Holy One of Israel. 45
Yeremia 51:50
Konteks51:50 You who have escaped the sword, 46
go, do not delay. 47
Remember the Lord in a faraway land.
Think about Jerusalem. 48
[3:22] 1 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] 2 tn Or “They say.” There is an obvious ellipsis of a verb of saying here since the preceding words are those of the
[6:19] 5 tn Heb “disaster on these people, the fruit of their schemes.”
[7:26] 7 tn Or “But your predecessors…”; Heb “But they….” There is a confusing interchange in the pronouns in vv. 25-26 which has led to some leveling in the ancient versions and the modern English versions. What is involved here are four levels of referents, the “you” of the present generation (vv. 21-22a), the ancestors who were delivered from Egypt (i.e., the “they” of vv. 22b-24), the “you” of v. 25 which involves all the Israelites from the Exodus to the time of speaking, and the “they” of v. 26 which cannot be the ancestors of vv. 22-24 (since they cannot be more wicked than themselves) but must be an indefinite entity which is a part of the “you” of v. 25, i.e., the more immediate ancestors of the present generation. If this is kept in mind, there is no need to level the pronouns to “they” and “them” or to “you” and “your” as some of the ancient versions and modern English versions have done.
[7:26] 8 tn Heb “hardened [or made stiff] their neck.”
[7:28] 9 tn Heb “Faithfulness has vanished. It is cut off from their lips.”
[7:28] sn For the need for faithfulness see 5:1, 3.
[9:13] 10 tn Heb “and they have not walked in it (with “it” referring to “my law”).
[15:7] 11 tn The words “The
[15:7] 12 tn Heb “I have winnowed them with a winnowing fork in the gates of the land.” The word “gates” is here being used figuratively for the cities, the part for the whole. See 14:2 and the notes there.
[15:7] sn Like straw blown away by the wind. A figurative use of the process of winnowing is referred to here. Winnowing was the process whereby a mixture of grain and straw was thrown up into the wind to separate the grain from the straw and the husks. The best description of the major steps in threshing and winnowing grain in the Bible is seen in another figurative passage in Isa 41:15-16.
[15:7] 13 tn Or “did not repent of their wicked ways”; Heb “They did not turn back from their ways.” There is no casual particle here (either כִּי [ki], which is more formally casual, or וְ [vÿ], which sometimes introduces casual circumstantial clauses). The causal idea is furnished by the connection of ideas. If the verbs throughout this section are treated as pasts and this section seen as a lament, then the clause could be sequential: “but they still did not turn…”
[22:21] 14 tn Heb “I spoke to you in your security.” The reference is to the sending of the prophets. Compare this context with the context of 7:25. For the nuance “security” for this noun (שַׁלְוָה, shalvah) rather than “prosperity” as many translate see Pss 122:7; 30:6 and the related adjective (שָׁלֵו, shalev) in Jer 49:31; Job 16:2; 21:23.
[22:21] 15 tn Heb “from your youth.” Compare the usage in 2:2; 3:24 and compare a similar idea in 7:25.
[23:11] 16 tn The particle כִּי (ki) which begins this verse is parallel to the one at the beginning of the preceding verse. However, the connection is too distant to render it “for.” “Moreover” is intended to draw the parallel. The words “the
[23:11] 17 tn Heb “Oracle of the
[23:27] 18 tn The relation of the words to one another in v. 26 and the beginning of v. 27 has created difficulties for translators and commentators. The proper solution is reflected in the NJPS. Verses 26-27 read somewhat literally, “How long is there in the hearts of the prophets who are prophesying the lie and [in the hearts of] the prophets of the delusions of their [own] heart the plotting to cause my people to forget my name…” Most commentaries complain that the text is corrupt, that there is no subject for “is there.” However, the long construct qualification “in the hearts of” has led to the lack of observation that the proper subject is “the plotting to make my people forget.” There are no exact parallels but Jer 14:22; Neh 5:5 follow the same structure. The “How long” precedes the other means of asking a question for the purpose of emphasis (cf. BDB 210 s.v. הֲ 1.b and compare for example the usage in 2 Sam 7:7). There has also been a failure to see that “the prophets of the delusion of…” is a parallel construct noun after “heart of.” Stripping the syntax down to its barest minimum and translating literally, the sentence would read “How long will the plotting…continue in the hearts of the prophets who…and [in hearts of] the prophets of…” The sentence has been restructured in the translation to conform to contemporary English style but attempt has been made to maintain the same subordinations.
[23:27] sn In the OT, the “name” reflected the person’s character (cf. Gen 27:36; 1 Sam 25:25) or his reputation (Gen 11:4; 2 Sam 8:13). To speak in someone’s name was to act as his representative or carry his authority (1 Sam 25:9; 1 Kgs 21:8). To call someone’s name over something was to claim it for one’s own (2 Sam 12:28). Hence, here to forget the name is equivalent to forgetting who he was in his essential character (cf. Exod 3:13-15; 6:3; 34:5-7). By preaching lies they had obliterated part of his essential character and caused people to forget who he really was.
[23:27] 20 tn Heb “fathers” (also in v. 39).
[23:27] 21 tn Heb “through Baal.” This is an elliptical expression for the worship of Baal. See 11:17; 12:16; 19:5 for other references to their relation to Baal. There is a deliberate paralleling in the syntax here between “through their dreams” and “through Baal.”
[25:6] 22 tn Heb “follow after.” See the translator’s note on 2:5 for this idiom.
[25:6] 23 tn Heb “make me angry with the work of your hands.” The term “work of your own hands” is often interpreted as a reference to idolatry as is clearly the case in Isa 2:8; 37:19. However, the parallelism in 25:14 and the context in 32:30 show that it is more general and refers to what they have done. That is likely the meaning here as well.
[26:4] 24 tn Heb “thus says the
[26:4] 25 tn Heb “by walking in my law which I set before you.”
[26:4] sn Examples of those laws are found in Jer 7:5-6, 9. The law was summarized or epitomized in the ten commandments which are called the “words of the covenant” in Exod 34:28, but it contained much more. However, when Israel is taken to task by God, it often relates to their failure to live up to the standards of the ten commandments (Heb “the ten words”; see Hos 4:1-3; Jer 7:9).
[31:22] 26 tn The translation “dilly-dally” is suggested by J. Bright, Jeremiah (AB), 276. The verb occurs only here in this stem (the Hitpael) and only one other time in any other stem (the Qal in Song 5:6). The dictionaries define it as “to turn this way and that” (cf., e.g., BDB 330 s.v. חָמַק Hithp.). In the context it refers to turning this way and that looking for the way back.
[31:22] 27 sn Israel’s backsliding is forgotten and forgiven. They had once been characterized as an apostate people (3:14, 22; the word “apostate” and “unfaithful” are the same in Hebrew) and figuratively depicted as an adulterous wife (3:20). Now they are viewed as having responded to his invitation (compare 31:18-19 with 3:22-25). Hence they are no longer depicted as an unfaithful daughter but as an unsullied virgin (see the literal translation of “my dear children” in vv. 4, 21 and the study note on v. 4.)
[31:22] 28 tn Heb “For the
[31:22] 29 sn Heb “create.” This word is always used with God as the subject and refers to the production of something new or unique, like the creation of the world and the first man and woman (Gen 1:1; 2:3; 1:27; 5:1) or the creation of a new heavens and a new earth in a new age (Isa 65:17), or the bringing about of new and unique circumstances (Num 16:30). Here reference is made contextually to the new exodus, that marvelous deliverance which will be so great that the old will pale in comparison (see the first note on v. 9).
[31:22] 30 tn The meaning of this last line is uncertain. The translation has taken it as proverbial for something new and unique. For a fairly complete discussion of most of the options see C. Feinberg, “Jeremiah,” EBC 6:571. For the nuance of “protecting” for the verb here see BDB 686 s.v. סָבַב Po‘ 1 and compare the usage in Deut 32:10.
[32:33] 31 tn Heb “they have turned [their] backs to me, not [their] faces.” Compare the same idiom in 2:27.
[32:33] 32 tn For the idiom involved here see the translator’s note on 7:13. The verb that introduces this clause is a Piel infinitive absolute which is functioning in place of the finite verb (see, e.g., GKC 346 §113.ff and compare usage in Jer 8:15; 14:19. This grammatical point means that the versions cited in BHS fn a may not be reading a different text after all, but may merely be interpreting the form as syntactically equivalent to a finite verb as the present translation has done.).
[32:33] sn This refers to God teaching them through the prophets whom he has sent as indicated by the repeated use of this idiom elsewhere in 7:13, 25; 11:7; 25:3, 4; 26:5, 19.
[32:33] 33 tn Heb “But they were not listening so as to accept correction.”
[33:22] 34 tn Heb “Just as the stars in the sky cannot be numbered or the sand on the seashore cannot be measured, so I will greatly increase [or multiply] the seed of my servant David and the Levites who minister before me.” The word “seed of” does not carry over to the “the Levites” as a noun governing two genitives because “the Levites” has the accusative marker in front of it. The sentence has been broken down in conformity with contemporary English style.
[33:22] sn Context makes it clear that what is in view is an innumerable line of descendants from the righteous ruler that the
[44:4] 35 tn See 7:13 for an explanation of this idiom and compare 7:25; 25:4; 26:5; 29:19; 35:15 for similar references to the persistent warnings of the prophets.
[44:4] 36 tn Heb “sent…over again, saying, ‘Do not do this terrible thing that I hate.’” The indirect quote has been used to shorten the sentence and eliminate one level of embedded quotes.
[44:4] sn This refers to the worship of other gods mentioned in the previous verse.
[44:10] 37 tn Heb “they” but as H. Freedman (Jeremiah [SoBB], 284) notes the third person is used here to include the people just referred to as well as the current addressees. Hence “your people” or “the people of Judah.” It is possible that the third person again reflects the rhetorical distancing that was referred to earlier in 35:16 (see the translator’s note there for explanation) in which case one might translate “you have shown,” and “you have not revered.”
[44:10] 38 tn Heb “to set before.” According to BDB 817 s.v. פָּנֶה II.4.b(g) this refers to “propounding to someone for acceptance or choice.” This is clearly the usage in Deut 30:15, 19; Jer 21:8 and is likely the case here. However, to translate literally would not be good English idiom and “proposed to” might not be correctly understood, so the basic translation of נָתַן (natan) has been used here.
[50:14] 39 tn Heb “all you who draw the bow.”
[50:14] 40 tc The verb here should probably be read as a Qal imperative יְרוּ (yÿru) from יָרָה (yarah) with a few Hebrew
[50:14] 41 tn Heb “Shoot at her! Don’t save any arrows!”
[51:5] 42 tn Heb “widowed” (cf. BDB 48 s.v. אַלְמָן, an adjective occurring only here but related to the common word for “widow”). It is commonly translated as has been done here.
[51:5] sn The verses from v. 5 to v. 19 all speak of the
[51:5] 43 tn Heb “Yahweh of armies.” For an explanation of this rendering see the study note on 2:19.
[51:5] 44 tn Or “all, though their land was…” The majority of the modern English versions understand the land here to refer to the land of Israel and Judah (the text reads “their land” and Israel and Judah are the nearest antecedents). In this case the particle כִּי (ki) is concessive (cf. BDB 473 s.v. כִּי 2.c[b]). Many of the modern commentaries understand the referent to be the land of the Chaldeans/Babylonians. However, most of them feel that the line is connected as a causal statement to 51:2-4 and see the line as either textually or logically out of place. However, it need not be viewed as logically out of place. It is parallel to the preceding and gives a second reason why they are to be destroyed. It also forms an excellent transition to the next lines where the exiles and other foreigners are urged to flee and not get caught up in the destruction which is coming “because of her sin.” It might be helpful to note that both the adjective “widowed” and the suffix on “their God” are masculine singular, looking at Israel and Judah as one entity. The “their” then goes back not to Israel and Judah of the preceding lines but to the “them” in v. 4. This makes for a better connection with the following and understands the particle כִּי in its dominant usage not an extremely rare one (see the comment in BDB 473 s.v. כִּי 2.c[b]). This interpretation is also reflected in RSV.
[51:5] 45 sn See the note on the phrase “the Holy One of Israel” in 50:29.
[51:50] 46 sn God’s exiled people are told to leave doomed Babylon (see v. 45).
[51:50] 47 tn Heb “don’t stand.”
[51:50] 48 tn Heb “let Jerusalem go up upon your heart.” The “heart” is often viewed as the seat of one’s mental faculties and thought life.
[51:50] map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.