Yeremia 2:33

2:33 “My, how good you have become

at chasing after your lovers! ¹ 

Why, you could even teach prostitutes a thing or two! ² 

Yeremia 3:9

3:9 Because she took her prostitution so lightly, she defiled the land ³  through her adulterous worship of gods made of wood and stone. ⁴ 

Yeremia 7:26

7:26 But your ancestors ⁵  did not listen to me nor pay attention to me. They became obstinate ⁶  and were more wicked than even their own forefathers.’”

Yeremia 20:13

20:13 Sing to the Lord! Praise the Lord!

For he rescues the oppressed from the clutches of evildoers. ⁷ 

Yeremia 23:13

23:13 The Lord says, ⁸  “I saw the prophets of Samaria ⁹ 

doing something that was disgusting. ¹⁰ 

They prophesied in the name of the god Baal

and led my people Israel astray. ¹¹ 

Yeremia 32:11

32:11 There were two copies of the deed of purchase. One was sealed and contained the order of transfer and the conditions of purchase. ¹²  The other was left unsealed.

Yeremia 51:10

51:10 The exiles from Judah will say, ¹³ 

‘The Lord has brought about a great deliverance for us! ¹⁴ 

Come on, let’s go and proclaim in Zion

what the Lord our God has done!’

[2:33]  ¹ tn Heb “How good you have made your ways to seek love.”

[2:33]  ² tn Heb “so that even the wicked women you teach your ways.”

[3:9]  ³ tc The translation reads the form as a causative (Hiphil, תַּהֲנֵף, tahanef) with some of the versions in place of the simple stative (Qal, תֶּחֱנַף, tekhenaf) in the MT.

[3:9]  ⁴ tn Heb “because of the lightness of her prostitution, she defiled the land and committed adultery with stone and wood.”

[7:26]  ⁵ 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]  ⁶ tn Heb “hardened [or made stiff] their neck.”

[20:13]  ⁷ sn While it may be a little confusing to modern readers to see the fluctuation in moods and the shifts in addressee in a prayer and complaint like this, it was not at all unusual for Israel where these were often offered in the temple in the conscious presence of God before fellow worshipers. For another example of these same shifts see Ps 22 which is a prayer of David in a time of deep distress.

[23:13]  ⁸ tn The words “The Lord says” are not in the text, but it is clear from the content that he is the speaker. These words are supplied in the translation for clarity.

[23:13]  ⁹ map For location see Map2 B1; Map4 D3; Map5 E2; Map6 A4; Map7 C1.

[23:13]  ¹⁰ tn According to BDB 1074 s.v. תִּפְלָּה this word means “unseemly, unsavory.” The related adjective is used in Job 6:6 of the tastelessness of something that is unseasoned.

[23:13]  ¹¹ tn Heb “by Baal.”

[23:13]  sn Prophesying in the name of the god Baal was a clear violation of Mosaic law and punishable by death (see Deut 13:1-5). For an example of the apostasy encouraged by prophets of Baal in the northern kingdom of Israel see 1 Kgs 18:16-40.

[32:11]  ¹² tn There is some uncertainty about the precise meaning of the phrases translated “the order of transfer and the regulations.” The translation follows the interpretation suggested by J. Bright, Jeremiah (AB), 237; J. A. Thompson, Jeremiah (NICOT), 586, n. 5; and presumably BDB 349 s.v. חֹק 7, which defines the use of חֹק (khoq) here as “conditions of the deed of purchase.”

[51:10]  ¹³ tn The words “The exiles from Judah will say” are not in the text but are implicit from the words that follow. They are supplied in the translation to clearly identify for the reader the referent of “us.”

[51:10]  ¹⁴ tn There is some difference of opinion as to the best way to render the Hebrew expression here. Literally it means “brought forth our righteousnesses.” BDB 842 s.v. צְדָקָה 7.b interprets this of the “righteous acts” of the people of Judah and compares the usage in Isa 64:6; Ezek 3:20; 18:24; 33:13. However, Judah’s acts of righteousness (or more simply, their righteousness) was scarcely revealed in their deliverance. Most of the English versions and commentaries refer to “vindication” i.e., that the Lord has exonerated or proven Israel’s claims to be true. However, that would require more explanation than the idea of “deliverance” which is a perfectly legitimate usage of the term (cf. BDB 842 s.v. צְדָקָה 6.a and compare the usage in Isa 46:13; 51:6, 8; 56:1). The present translation interprets the plural form here as a plural of intensity or amplification (GKC 397-98 §124.e) and the suffix as a genitive of advantage (IBHS 147 §9.5.2e). This interpretation is also reflected in REB and God’s Word.