Yeremia 9:1-6
Konteks9:1 (8:23) 1 I wish that my head were a well full of water 2
and my eyes were a fountain full of tears!
If they were, I could cry day and night
for those of my dear people 3 who have been killed.
9:2 (9:1) I wish I had a lodging place in the desert
where I could spend some time like a weary traveler. 4
Then I would desert my people
and walk away from them
because they are all unfaithful to God,
a congregation 5 of people that has been disloyal to him. 6
“These people are like soldiers who have readied their bows.
Their tongues are always ready to shoot out lies. 8
They have become powerful in the land,
but they have not done so by honest means. 9
Indeed, they do one evil thing after another 10
and do not pay attention to me. 11
9:4 Everyone must be on his guard around his friends.
He must not even trust any of his relatives. 12
For every one of them will find some way to cheat him. 13
And all of his friends will tell lies about him.
9:5 One friend deceives another
and no one tells the truth.
These people have trained themselves 14 to tell lies.
They do wrong and are unable to repent.
9:6 They do one act of violence after another,
and one deceitful thing after another. 15
They refuse to pay attention to me,” 16
says the Lord.
Yeremia 23:9
Konteks23:9 Here is what the Lord says concerning the false prophets: 18
My heart and my mind are deeply disturbed.
I tremble all over. 19
I am like a drunk person,
like a person who has had too much wine, 20
because of the way the Lord
and his holy word are being mistreated. 21
[9:1] 1 sn Beginning with 9:1, the verse numbers through 9:26 in the English Bible differ from the verse numbers in the Hebrew text (BHS), with 9:1 ET = 8:23 HT, 9:2 ET = 9:1 HT, 9:3 ET = 9:2 HT, etc., through 9:26 ET = 9:25 HT. Beginning with 10:1 the verse numbers in the ET and HT are again the same.
[9:1] 2 tn Heb “I wish that my head were water.”
[9:1] 3 tn Heb “daughter of my people.” For the translation given here see 4:11 and the note on the phrase “dear people” there.
[9:2] 4 tn Heb “I wish I had in the desert a lodging place [inn, or place to spend the night] for travelers.”
[9:2] 5 tn Or “bunch,” but this loses the irony; the word is used for the solemn assemblies at the religious feasts.
[9:2] 6 tn Heb “they are all adulterers, a congregation of unfaithful people.” However, spiritual adultery is, of course, meant, not literal adultery. So the literal translation would be misleading.
[9:3] 7 tn The words “The
[9:3] 8 tn Heb “They have readied [or strung] their tongue as their bow for lies.”
[9:3] 9 tn Heb “but not through honesty.”
[9:3] 10 tn Heb “they go from evil to evil.”
[9:3] 11 tn Or “do not acknowledge me”; Heb “do not know me.” But “knowing” in Hebrew thought often involves more than intellectual knowledge; it involves emotional and volitional commitment as well. For יָדַע meaning “acknowledge” see 1 Chr 28:9; Isa 29:21; Hos 2:20; Prov 3:6. This word is also found in ancient Near Eastern treaty contexts where it has the idea of a vassal king acknowledging the sovereignty of a greater king (cf. H. Huffmon, “The Treaty Background of Hebrew yada,” BASOR 181 [1966]: 31-37).
[9:4] 12 tn Heb “Be on your guard…Do not trust.” The verbs are second masculine plural of direct address and there seems no way to translate literally and not give the mistaken impression that Jeremiah is being addressed. This is another example of the tendency in Hebrew style to turn from description to direct address (a figure of speech called apostrophe).
[9:4] 13 tn Heb “cheating, each of them will cheat.”
[9:4] sn There is perhaps an intentional pun and allusion here to Gen 27:36 and the wordplay on the name Jacob there. The text here reads עָקוֹב יַעְקֹב (’aqob ya’qob).
[9:5] 14 tn Heb “their tongues.” However, this is probably not a natural idiom in contemporary English and the tongue may stand as a part for the whole anyway.
[9:6] 15 tc An alternate reading for vv. 5d-6b is: “They wear themselves out doing wrong. Jeremiah, you live in the midst of deceitful people. They deceitfully refuse to take any thought of/acknowledge me.” The translation which has been adopted is based on a redivision of the lines, a redivision of some of the words, and a revocalization of some of the consonants. The MT reads literally “doing wrong they weary themselves. Your sitting in the midst of deceit; in deceit they refuse to know me” (הַעֲוֵה נִלְאוּ׃ שִׁבְתְּךָ בְּתוֹךְ מִרְמָה בְּמִרְמָה מֵאֲנוּ דַעַת־אוֹתִי). The Greek version reads literally “they do wrong and they do not cease to turn themselves around. Usury upon usury and deceit upon deceit. They do not want to know me.” This suggests that one should read the Hebrew text as שֻׁב׃ תֹּךְ בְּתוֹךְ מִרְ־מָה בְּמִרְ־מָה מֵאֲנוּ דַעַת אוֹתִי הַעֲוֵה נִלְאוּ, which translated literally yields “doing evil [= “they do evil” using the Hiphil infinitive absolute as a finite verb (cf. GKC 346 §113.ff)] they are not able [cf. KBL 468 s.v. לָאָה Niph.3 and see Exod 7:18 for parallel use] to repent. Oppression on oppression [cf. BDB 1067 s.v. תֹּךְ, II תּוֹךְ]; deceit on deceit. They refuse to know me.” This reading has ancient support and avoids the introduction of an unexpected second masculine suffix into the context. It has been adopted here along with a number of modern commentaries (cf., e.g., W. McKane, Jeremiah [ICC], 1:201) and English versions as the more likely reading.
[9:6] 16 tn Or “do not acknowledge me”; Heb “do not know me.” See the note on the phrase “do not take any thought of me” in 9:3.
[23:9] 17 sn Jeremiah has already had a good deal to say about the false prophets and their fate. See 2:8, 26; 5:13, 31; 14:13-15. Here he parallels the condemnation of the wicked prophets and their fate (23:9-40) with that of the wicked kings (21:11-22:30).
[23:9] 18 tn The word “false” is not in the text, but it is clear from the context that these are whom the sayings are directed against. The words “Here is what the
[23:9] 19 tn Heb “My heart is crushed within me. My bones tremble.” It has already been noted several times that the “heart” in ancient Hebrew psychology was the intellectual and volitional center of the person, the kidneys were the emotional center, and the bones the locus of strength and also the subject of joy, distress, and sorrow. Here Jeremiah is speaking of his distress of heart and mind in modern psychology, a distress that leads him to trembling of body which he compares to that of a drunken person staggering around under the influence of wine.
[23:9] 20 tn Heb “wine has passed over him.”
[23:9] 21 tn Heb “wine because of the
[23:9] sn The way the
