Yeremia 2:2
Konteks2:2 “Go and declare in the hearing of the people of Jerusalem: 1 ‘This is what the Lord says: “I have fond memories of you, 2 how devoted you were to me in your early years. 3 I remember how you loved me like a new bride; you followed me through the wilderness, through a land that had never been planted.
Yeremia 11:4
Konteks11:4 Those are the terms that I charged your ancestors 4 to keep 5 when I brought them out of Egypt, that place which was like an iron-smelting furnace. 6 I said at that time, 7 “Obey me and carry out the terms of the agreement 8 exactly as I commanded you. If you do, 9 you will be my people and I will be your God. 10
Yeremia 13:12
Konteks13:12 “So tell them, 11 ‘The Lord, the God of Israel, says, “Every wine jar is made to be filled with wine.”’ 12 And they will probably say to you, ‘Do you not think we know 13 that every wine jar is supposed to be filled with wine?’
Yeremia 14:15
Konteks14:15 I did not send those prophets, though they claim to be prophesying in my name. They may be saying, ‘No war or famine will happen in this land.’ But I, the Lord, say this about 14 them: ‘War and starvation will kill those prophets.’ 15
Yeremia 14:17
Konteks14:17 “Tell these people this, Jeremiah: 16
‘My eyes overflow with tears
day and night without ceasing. 17
For my people, my dear children, 18 have suffered a crushing blow.
They have suffered a serious wound. 19
Yeremia 16:11
Konteks16:11 Then tell them that the Lord says, 20 ‘It is because your ancestors 21 rejected me and paid allegiance to 22 other gods. They have served them and worshiped them. But they have rejected me and not obeyed my law. 23
Yeremia 26:2
Konteks26:2 The Lord said, “Go stand in the courtyard of the Lord’s temple. 24 Speak out to all the people who are coming from the towns of Judah to worship in the Lord’s temple. Tell them everything I command you to tell them. Do not leave out a single word!
Yeremia 26:18
Konteks26:18 “Micah from Moresheth 25 prophesied during the time Hezekiah was king of Judah. 26 He told all the people of Judah,
‘The Lord who rules over all 27 says,
“Zion 28 will become a plowed field.
Jerusalem 29 will become a pile of rubble.
The temple mount will become a mere wooded ridge.”’ 30
Yeremia 27:16
Konteks27:16 I also told the priests and all the people, “The Lord says, ‘Do not listen to what your prophets are saying. They are prophesying to you that 31 the valuable articles taken from the Lord’s temple will be brought back from Babylon very soon. 32 But they are prophesying a lie to you.
Yeremia 46:2
Konteks46:2 He spoke about Egypt and the army of Pharaoh Necho king of Egypt which was encamped along the Euphrates River at Carchemish. Now this was the army that King Nebuchadnezzar of Babylon defeated in the fourth year that Jehoiakim son of Josiah was ruling 33 over Judah. 34
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[2:2] 1 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[2:2] 2 tn Heb “I remember to/for you.”
[2:2] 3 tn Heb “the loyal love of your youth.”
[2:2] sn The Hebrew word translated “how devoted you were” (חֶסֶד, khesed) refers metaphorically to the devotion of a new bride to her husband. In typical Hebraic fashion, contemporary Israel is identified with early Israel after she first entered into covenant with (= married) the
[11:4] 4 tn Heb “fathers” (also in vv. 5, 7, 10).
[11:4] 5 tn Heb “does not listen…this covenant which I commanded your fathers.” The sentence is broken up this way in conformity with contemporary English style.
[11:4] 6 tn Heb “out of the land of Egypt, out of the iron-smelting furnace.”
[11:4] 7 tn In place of the words “I said at that time” the Hebrew text has “saying.” The sentence is again being restructured in English to avoid the long, confusing style of the Hebrew original.
[11:4] 8 tn Heb “Obey me and carry them out.” The “them” refers back to the terms of the covenant which they were charged to keep according to the preceding. The referent is made specific to avoid ambiguity.
[11:4] 9 tn The words, “If you do” are not in the text. They have been supplied in the translation to break up a long sentence consisting of an imperative followed by a consequential sentence.
[11:4] 10 sn Obey me and carry out the terms of the agreement…and I will be your God. This refers to the Mosaic law which was instituted at Sinai and renewed on the Plains of Moab before Israel entered into the land. The words “the terms of the covenant” are explicitly used for the Ten Commandments in Exod 34:28 and for the additional legislation given in Deut 28:69; 29:8. The formulation here is reminiscent of Deut 29:9-14 (29:10-15 HT). The book of Deuteronomy is similar in its structure and function to an ancient Near Eastern treaty. In these the great king reminded his vassal of past benefits that he had given to him, charged him with obligations (the terms or stipulations of the covenant) chief among which was absolute loyalty and sole allegiance, promised him future benefits for obeying the stipulations (the blessings), and placed him under a curse for disobeying them. Any disobedience was met with stern warnings of punishment in the form of destruction and exile. Those who had witnessed the covenant were called in to confirm the continuing goodness of the great king and the disloyalty of the vassal. The vassal was then charged with a list of particular infringements of the stipulations and warned to change his actions or suffer the consequences. This is the background for Jer 11:1-9. Jeremiah is here functioning as a messenger from the
[13:12] 11 tn Heb “So you shall say this word [or message] to them.”
[13:12] 12 tn Heb “Every wine jar is supposed to be filled with wine.”
[13:12] sn Some scholars understand this as a popular proverb like that in Jer 31:29 and Ezek 18:2. Instead this is probably a truism; the function of wine jars is to be filled with wine. This may relate to the preceding where the
[13:12] 13 tn This is an attempt to render a construction which involves an infinitive of a verb being added before the same verb in a question which expects a positive answer. There may, by the way, be a pun being passed back and forth here involving the sound play been “fool” (נָבָל, naval) and “wine bottle” (נֶבֶל, nebel).
[14:15] 14 tn Heb “Thus says the
[14:15] 15 tn Heb “Thus says the
[14:15] sn The rhetoric of the passage is again sustained by an emphatic word order which contrasts what they say will not happen to the land, “war and famine,” with the punishment that the
[14:17] 16 tn The word “Jeremiah” is not in the text but the address is to a second person singular and is a continuation of 14:14 where the quote starts. The word is supplied in the translation for clarity.
[14:17] 17 tn Many of the English versions and commentaries render this an indirect or third person imperative, “Let my eyes overflow…” because of the particle אַל (’al) which introduces the phrase translated “without ceasing” (אַל־תִּדְמֶינָה, ’al-tidmenah). However, this is undoubtedly an example where the particle introduces an affirmation that something cannot be done (cf. GKC 322 §109.e). Clear examples of this are found in Pss 41:2 (41:3 HT); 50:3; Job 40:32 (41:8). God here is describing again a lamentable situation and giving his response to it. See 14:1-6 above.
[14:17] sn Once again it is the
[14:17] 18 tn Heb “virgin daughter, my people.” The last noun here is appositional to the first two (genitive of apposition). Hence it is not ‘literally’ “virgin daughter of my people.”
[14:17] sn This is a metaphor which occurs several times with regard to Israel, Judah, Zion, and even Sidon and Babylon. It is the poetic personification of the people, the city, or the land. Like other metaphors the quality of the comparison being alluded to must be elicited from the context. This is easy in Isa 23:12 (oppressed) and Isa 47:1 (soft and delicate) but not so easy in other places. From the nature of the context the suspicion here is that the protection the virgin was normally privileged to is being referred to and there is a reminder that the people are forfeiting it by their actions. Hence God laments for them.
[14:17] 19 tn This is a poetic personification. To translate with the plural “serious wounds” might mislead some into thinking of literal wounds.
[14:17] sn Compare Jer 10:19 for a similar use of this metaphor.
[16:11] 20 tn These two sentences have been recast in English to break up a long Hebrew sentence and incorporate the oracular formula “says the
[16:11] 21 tn Heb “fathers” (also in vv. 12, 13, 15, 19).
[16:11] 22 tn Heb “followed after.” See the translator’s note at 2:5 for the explanation of the idiom.
[16:11] 23 tn Heb “But me they have abandoned and my law they have not kept.” The objects are thrown forward to bring out the contrast which has rhetorical force. However, such a sentence in English would be highly unnatural.
[26:2] 24 sn It is generally agreed that the incident recorded in this chapter relates to the temple message that Jeremiah gave in 7:1-15. The message there is summarized here in vv. 3-6. The primary interest here is in the response to that message.
[26:18] 25 sn Micah from Moresheth was a contemporary of Isaiah (compare Mic 1:1 with Isa 1:1) from the country town of Moresheth in the hill country southwest of Jerusalem. The prophecy referred to is found in Mic 3:12. This is the only time in the OT where an OT prophet is quoted verbatim and identified.
[26:18] 26 sn Hezekiah was co-regent with his father Ahaz from 729-715
[26:18] 27 tn Heb “Yahweh of armies.”
[26:18] sn For an explanation of this title for God see the study note on 2:19.
[26:18] 28 sn Zion was first of all the citadel that David captured (2 Sam 5:6-10), then the city of David and the enclosed temple area, then the whole city of Jerusalem. It is often in poetic parallelism with Jerusalem as it is here (see, e.g., Ps 76:2; Amos 1:2).
[26:18] 29 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[26:18] 30 sn There is irony involved in this statement. The text reads literally “high places of a forest/thicket.” The “high places” were the illicit places of worship that Jerusalem was supposed to replace. Because of their sin, Jerusalem would be like one of the pagan places of worship with no place left sacrosanct. It would even be overgrown with trees and bushes. So much for its inviolability!
[27:16] 31 tn Heb “don’t listen to the words of the prophets who are prophesying to you….” The sentence has been broken up for the sake of English style and one level of embedded quotes has been eliminated to ease complexity.
[27:16] 32 sn This refers to the valuable articles of the temple treasury which were carried off by Nebuchadnezzar four years earlier when he carried off Jeconiah, his family, some of his nobles, and some of the cream of Judean society (2 Kgs 24:10-16, especially v. 13 and see also vv. 19-20 in the verses following).
[46:2] 33 sn The fourth year of Jehoiakim’s reign proved very significant in the prophecies of Jeremiah. It was in that same year that he issued the prophecies against the foreign nations recorded in Jer 25 (and probably the prophecies recorded here in Jer 46-51) and that he had Baruch record and read to the people gathered in the temple all the prophecies he had uttered against Judah and Jerusalem up to that point in the hopes that they would repent and the nation would be spared. The fourth year of Jehoiakim (605
[46:2] 34 tn Heb “Concerning Egypt: Concerning the army of Pharaoh Necho king of Egypt which was beside the Euphrates River at Carchemish which Nebuchadnezzar king of Babylon defeated in the fourth year of Jehoiakim son of Josiah king of Judah.” The sentence has been broken up, restructured, and introductory words supplied in the translation to make the sentences better conform with contemporary English style. The dating formula is placed in brackets because the passage is prophetic about the battle, but the bracketed words were superscription or introduction and thus were added after the outcome was known.