Yeremia 2:27
Konteks2:27 They say to a wooden idol, 1 ‘You are my father.’
They say to a stone image, ‘You gave birth to me.’ 2
Yes, they have turned away from me instead of turning to me. 3
Yet when they are in trouble, they say, ‘Come and save us!’
Yeremia 8:19
Konteks8:19 I hear my dear people 4 crying out 5
throughout the length and breadth of the land. 6
They are crying, ‘Is the Lord no longer in Zion?
Is her divine King 7 no longer there?’”
The Lord answers, 8
“Why then do they provoke me to anger with their images,
with their worthless foreign idols?” 9
Yeremia 11:7
Konteks11:7 For I solemnly warned your ancestors to obey me. 10 I warned them again and again, 11 ever since I delivered them out of Egypt until this very day.
Yeremia 14:19
Konteks14:19 Then I said,
“Lord, 12 have you completely rejected the nation of Judah?
Do you despise 13 the city of Zion?
Why have you struck us with such force
that we are beyond recovery? 14
We hope for peace, but nothing good has come of it.
We hope for a time of relief from our troubles, but experience terror. 15
Yeremia 22:18
Konteks22:18 So 16 the Lord has this to say about Josiah’s son, King Jehoiakim of Judah:
People will not mourn for him, saying,
“This makes me sad, my brother!
This makes me sad, my sister!”
They will not mourn for him, saying,
“Poor, poor lord! Poor, poor majesty!” 17
Yeremia 33:5
Konteks33:5 ‘The defenders of the city will go out and fight with the Babylonians. 18 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. 19 That will happen because I have decided to turn my back on 20 this city on account of the wicked things they have done. 21
Yeremia 36:9
Konteks36:9 All the people living in Jerusalem 22 and all the people who came into Jerusalem from the towns of Judah came to observe a fast before the Lord. The fast took place in the ninth month of the fifth year that Jehoiakim son of Josiah was ruling over Judah. 23
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, 24
‘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.’ 25
Yeremia 44:26
Konteks44:26 But 26 listen to what the Lord has to say, all you people of Judah who are living in the land of Egypt. The Lord says, ‘I hereby swear by my own great name that none of the people of Judah who are living anywhere in Egypt will ever again invoke my name in their oaths! Never again will any of them use it in an oath saying, “As surely as the Lord God lives….” 27
Yeremia 50:42
Konteks50:42 Its soldiers are armed with bows and spears.
They are cruel and show no mercy.
They sound like the roaring sea
as they ride forth on their horses.
Lined up in formation like men going into battle,
they are coming against you, fair Babylon! 28
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[2:27] 2 sn The reference to wood and stone is, of course, a pejorative reference to idols made by human hands. See the next verse where reference is made to “the gods you have made.”
[2:27] 3 tn Heb “they have turned [their] backs to me, not [their] faces.”
[8:19] 4 tn Heb “daughter of my people.” For the translation given here see 4:11 and the note on the phrase “dear people” there.
[8:19] 5 tn Heb “Behold the voice of the crying of the daughter of my people.”
[8:19] 6 tn Heb “Land of distances, i.e., of wide extent.” For parallel usage cf. Isa 33:17.
[8:19] 7 tn Heb “her King” but this might be misunderstood by some to refer to the Davidic ruler even with the capitalization.
[8:19] 8 tn The words, “The
[8:19] 9 sn The people’s cry and the
[11:7] 10 tn Heb “warned them…saying, ‘Obey me.’” However, it allows the long sentence to be broken up easier if the indirect quote is used.
[11:7] 11 tn For the explanation for this rendering see the note on 7:13.
[14:19] 12 tn The words, “Then I said, ‘
[14:19] 13 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] 14 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] 15 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.
[22:18] 16 sn This is the regular way of introducing the announcement of judgment after an indictment of crimes. See, e.g., Isa 5:13, 14; Jer 23:2.
[22:18] 17 tn The translation follows the majority of scholars who think that the address of brother and sister are the address of the mourners to one another, lamenting their loss. Some scholars feel that all four terms are parallel and represent the relation that the king had metaphorically to his subjects; i.e., he was not only Lord and Majesty to them but like a sister or a brother. In that case something like: “How sad it is for the one who was like a brother to us! How sad it is for the one who was like a sister to us.” This makes for poor poetry and is not very likely. The lover can call his bride sister in Song of Solomon (Song 4:9, 10) but there are no documented examples of a subject ever speaking of a king in this way in Israel or the ancient Near East.
[33:5] 18 tn Heb “The Chaldeans.” See the study note on 21:4 for further explanation.
[33:5] 19 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] 20 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] 21 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
[36:9] 22 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[36:9] 23 tn There is some debate about the syntax of the words translated “All the people living in Jerusalem and all the people who came into Jerusalem from the towns in Judah.” As the sentence is structured in Hebrew it looks like these words are the subject of “proclaim a fast.” However, most commentaries point out that the people themselves would hardly proclaim a fast; they would be summoned to fast (cf. 1 Kgs 21:9, 12; Jonah 3:7). Hence many see these words as the object of the verb which has an impersonal subject “they.” This is most likely unless with J. Bright (Jeremiah [AB], 180) the word “proclaim” is used in a looser sense as “observed.” The translation has chosen to follow this latter tack rather than use the impersonal (or an equivalent passive) construction in English. For a similar problem see Jonah 3:5 which precedes the official proclamation in 3:7. The Hebrew text reads: “In the fifth year of Jehoiakim son of Josiah king of Judah, in the ninth month they proclaimed a fast before the
[36:9] sn Judging from v. 22 this was one of the winter months meaning that the reckoning is based on the calendar which starts with April rather than the one which starts with September (Nisan to Nisan rather than Tishri to Tishri). The ninth month would have been Kislev which corresponds roughly to December. According to Babylonian historical records this is the same year and the same month when Ashkelon was captured and sacked. The surrender of Jerusalem and the subsequent looting of the temple in the previous year (Dan 1:1) and the return of the menacing presence of Nebuchadnezzar in the near vicinity were probably the impetus for the fast.
[38:22] 24 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] 25 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
[44:26] 26 tn Heb “Therefore.” This particle quite often introduces the announcement of judgment after an indictment or accusation of a crime. That is its function here after the statement of cause in vv. 24-25. However, it would not sound right after the immediately preceding ironical or sarcastic commands to go ahead and fulfill their vows. “But” is a better transition unless one wants to paraphrase “Therefore, since you are so determined to do that….”
[44:26] 27 tn Heb “Behold I swear by…that my name will no more be pronounced in the mouth of any man of Judah in all the land of Egypt saying, ‘As the Lord Yahweh lives.’” The sentence has been broken up and restructured to better conform with contemporary English style and the significance of pronouncing the name has been interpreted for the sake of readers who might not be familiar with this biblical idiom.
[44:26] sn They will no longer be able to invoke his name in an oath because they will all be put to death (v. 27; cf. vv. 11-14).
[50:42] 28 tn Heb “daughter Babylon.” The word “daughter” is a personification of the city of Babylon and its inhabitants.