Yeremia 13:10
Konteks13:10 These wicked people refuse to obey what I have said. 1 They follow the stubborn inclinations of their own hearts and pay allegiance 2 to other gods by worshiping and serving them. So 3 they will become just like these linen shorts which are good for nothing.
Yeremia 17:13
Konteks17:13 You are the one in whom Israel may find hope. 4
All who leave you will suffer shame.
Those who turn away from you 5 will be consigned to the nether world. 6
For they have rejected you, the Lord, the fountain of life. 7
Yeremia 33:5
Konteks33:5 ‘The defenders of the city will go out and fight with the Babylonians. 8 But they will only fill those houses and buildings with the dead bodies of the people that I will kill in my anger and my wrath. 9 That will happen because I have decided to turn my back on 10 this city on account of the wicked things they have done. 11
[13:10] 1 tn Heb “to listen to my words.”
[13:10] 2 tn Heb “and [they follow] after.” See the translator’s note at 2:5 for the idiom.
[13:10] 3 tn The structure of this verse is a little unusual. It consists of a subject, “this wicked people” qualified by several “which” clauses preceding a conjunction and a form which would normally be taken as a third person imperative (a Hebrew jussive; וִיהִי, vihi). This construction, called casus pendens by Hebrew grammarians, lays focus on the subject, here calling attention to the nature of Israel’s corruption which makes it rotten and useless to God. See GKC 458 §143.d for other examples of this construction.
[17:13] 4 tn Heb “O glorious throne, O high place from the beginning, O hope of Israel, O
[17:13] sn As King and Judge seated on his heavenly throne on high the
[17:13] 5 tc The translation is based on an emendation suggested in W. L. Holladay, Jeremiah (Hermeneia), 1:500, n. b-b. The emendation involves following the reading preferred by the Masoretes (the Qere) and understanding the preposition with the following word as a corruption of the suffix on it. Thus the present translation reads וּסוּרֶיךָ אֶרֶץ (usurekha ’erets) instead of וּסוּרַי בָּאֶרֶץ (usuray ba’erets, “and those who leave me will be written in the earth”), a reading which is highly improbable since all the other pronouns are second singular.
[17:13] 6 tn Or “to the world of the dead.” An alternative interpretation is: “will be as though their names were written in the dust”; Heb “will be written in the dust.” The translation follows the nuance of “earth” listed in HALOT 88 s.v. אֶרֶץ 4 and found in Jonah 2:6 (2:7 HT); Job 10:21-22. For the nuance of “enrolling, registering among the number” for the verb translated here “consign” see BDB 507 s.v. כָּתַב Qal.3 and 508 s.v. Niph.2 and compare usage in Ezek 13:9 and Ps 69:28 (69:29 HT).
[17:13] 7 tn Heb “The fountain of living water.” For an earlier use of this metaphor and the explanation of it see Jer 2:13 and the notes there. There does not appear to be any way to retain this metaphor in the text without explaining it. In the earlier text the context would show that literal water was not involved. Here it might still be assumed that the
[33:5] 8 tn Heb “The Chaldeans.” See the study note on 21:4 for further explanation.
[33:5] 9 sn This refers to the tearing down of buildings within the city to strengthen the wall or to fill gaps in it which had been broken down by the Babylonian battering rams. For a parallel to this during the siege of Sennacherib in the time of Hezekiah see Isa 22:10; 2 Chr 32:5. These torn-down buildings were also used as burial mounds for those who died in the fighting or through starvation and disease during the siege. The siege prohibited them from taking the bodies outside the city for burial and leaving them in their houses or in the streets would have defiled them.
[33:5] 10 tn Heb “Because I have hidden my face from.” The modern equivalent for this gesture of rejection is “to turn the back on.” See Ps 13:1 for comparable usage. The perfect is to be interpreted as a perfect of resolve (cf. IBHS 488-89 §30.5.1d and compare the usage in Ruth 4:3).
[33:5] 11 tn The translation and meaning of vv. 4-5 are somewhat uncertain. The translation and precise meaning of vv. 4-5 are uncertain at a number of points due to some difficult syntactical constructions and some debate about the text and meaning of several words. The text reads more literally, “33:4 For thus says the