Yeremia 23:27
Konteks23:27 How long will they go on plotting 1 to make my people forget who I am 2 through the dreams they tell one another? That is just as bad as what their ancestors 3 did when they forgot who I am by worshiping the god Baal. 4
Yeremia 32:34
Konteks32:34 They set up their disgusting idols in the temple which I have claimed for my own 5 and defiled it.
Yeremia 7:10-11
Konteks7:10 Then you come and stand in my presence in this temple I have claimed as my own 6 and say, “We are safe!” You think you are so safe that you go on doing all those hateful sins! 7 7:11 Do you think this temple I have claimed as my own 8 is to be a hideout for robbers? 9 You had better take note! 10 I have seen for myself what you have done! says the Lord.
Yeremia 7:14
Konteks7:14 So I will destroy this temple which I have claimed as my own, 11 this temple that you are trusting to protect you. I will destroy this place that I gave to you and your ancestors, 12 just like I destroyed Shiloh. 13
Yeremia 7:30
Konteks7:30 The Lord says, “I have rejected them because 14 the people of Judah have done what I consider evil. 15 They have set up their disgusting idols in the temple 16 which I have claimed for my own 17 and have defiled it.
Yeremia 16:21
Konteks“So I will now let this wicked people know –
I will let them know my mighty power in judgment.
Then they will know that my name is the Lord.” 19
Yeremia 7:12
Konteks7:12 So, go to the place in Shiloh where I allowed myself to be worshiped 20 in the early days. See what I did to it 21 because of the wicked things my people Israel did.
Yeremia 25:29
Konteks25:29 For take note, I am already beginning to bring disaster on the city that I call my own. 22 So how can you possibly avoid being punished? 23 You will not go unpunished! For I am proclaiming war against all who live on the earth. I, the Lord who rules over all, 24 affirm it!’ 25
Yeremia 34:15-16
Konteks34:15 Recently, however, you yourselves 26 showed a change of heart and did what is pleasing to me. You granted your fellow countrymen their freedom and you made a covenant to that effect in my presence in the house that I have claimed for my own. 27 34:16 But then you turned right around 28 and showed that you did not honor me. 29 Each of you took back your male and female slaves whom you had freed as they desired, and you forced them to be your slaves again. 30
Yeremia 44:26
Konteks44:26 But 31 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….” 32
[23:27] 1 tn The relation of the words to one another in v. 26 and the beginning of v. 27 has created difficulties for translators and commentators. The proper solution is reflected in the NJPS. Verses 26-27 read somewhat literally, “How long is there in the hearts of the prophets who are prophesying the lie and [in the hearts of] the prophets of the delusions of their [own] heart the plotting to cause my people to forget my name…” Most commentaries complain that the text is corrupt, that there is no subject for “is there.” However, the long construct qualification “in the hearts of” has led to the lack of observation that the proper subject is “the plotting to make my people forget.” There are no exact parallels but Jer 14:22; Neh 5:5 follow the same structure. The “How long” precedes the other means of asking a question for the purpose of emphasis (cf. BDB 210 s.v. הֲ 1.b and compare for example the usage in 2 Sam 7:7). There has also been a failure to see that “the prophets of the delusion of…” is a parallel construct noun after “heart of.” Stripping the syntax down to its barest minimum and translating literally, the sentence would read “How long will the plotting…continue in the hearts of the prophets who…and [in hearts of] the prophets of…” The sentence has been restructured in the translation to conform to contemporary English style but attempt has been made to maintain the same subordinations.
[23:27] sn In the OT, the “name” reflected the person’s character (cf. Gen 27:36; 1 Sam 25:25) or his reputation (Gen 11:4; 2 Sam 8:13). To speak in someone’s name was to act as his representative or carry his authority (1 Sam 25:9; 1 Kgs 21:8). To call someone’s name over something was to claim it for one’s own (2 Sam 12:28). Hence, here to forget the name is equivalent to forgetting who he was in his essential character (cf. Exod 3:13-15; 6:3; 34:5-7). By preaching lies they had obliterated part of his essential character and caused people to forget who he really was.
[23:27] 3 tn Heb “fathers” (also in v. 39).
[23:27] 4 tn Heb “through Baal.” This is an elliptical expression for the worship of Baal. See 11:17; 12:16; 19:5 for other references to their relation to Baal. There is a deliberate paralleling in the syntax here between “through their dreams” and “through Baal.”
[32:34] 5 tn Heb “the house which is called by my name.” Cf. 7:10, 11, 14 and see the translator’s note on 7:10 for the explanation for this rendering.
[7:10] 6 tn Heb “over which my name is called.” For this nuance of this idiom cf. BDB 896 s.v. קָרָא Niph.2.d(4) and see the usage in 2 Sam 12:28.
[7:10] 7 tn Or “‘We are safe!’ – safe, you think, to go on doing all those hateful things.” Verses 9-10 are all one long sentence in the Hebrew text. It has been broken up for English stylistic reasons. Somewhat literally it reads “Will you steal…then come and stand…and say, ‘We are safe’ so as to/in order to do…” The Hebrew of v. 9 has a series of infinitives which emphasize the bare action of the verb without the idea of time or agent. The effect is to place a kind of staccato like emphasis on the multitude of their sins all of which are violations of one of the Ten Commandments. The final clause in v. 8 expresses purpose or result (probably result) through another infinitive. This long sentence is introduced by a marker (ה interrogative in Hebrew) introducing a rhetorical question in which God expresses his incredulity that they could do these sins, come into the temple and claim the safety of his protection, and then go right back out and commit the same sins. J. Bright (Jeremiah [AB], 52) catches the force nicely: “What? You think you can steal, murder…and then come and stand…and say, ‘We are safe…’ just so that you can go right on…”
[7:11] 8 tn Heb “over which my name is called.” For this nuance of this idiom cf. BDB 896 s.v. קָרָא Niph.2.d(4) and see the usage in 2 Sam 12:28.
[7:11] 9 tn Heb “Is this house…a den/cave of robbers in your eyes?”
[7:14] 11 tn Heb “over which my name is called.” For this nuance of this idiom cf. BDB 896 s.v. קָרָא Niph.2.d(4) and see the usage in 2 Sam 12:28.
[7:14] 12 tn Heb “fathers” (also in vv. 22, 25, 26).
[7:14] 13 tn Heb “I will do to this house which I…in which you put…and to this place which…as I did to Shiloh.”
[7:30] 14 tn The words “I have rejected them” are not in the Hebrew text, which merely says “because.” These words are supplied in the translation to show more clearly the connection to the preceding.
[7:30] 15 tn Heb “have done the evil in my eyes.”
[7:30] 16 sn Compare, e.g., 2 Kgs 21:3, 5, 7; 23:4, 6; Ezek 8:3, 5, 10-12, 16. Manasseh had desecrated the temple by building altars, cult symbols, and idols in it. Josiah had purged the temple of these pagan elements. But it is obvious from both Jeremiah and Ezekiel that they had been replaced shortly after Josiah’s death. They were a primary cause of Judah’s guilt and punishment (see beside this passage, 19:5; 32:34-35).
[7:30] 17 tn Heb “the house which is called by my name.” Cf. 7:10, 11, 14 and see the translator’s note 7:10 for the explanation for this rendering.
[16:21] 18 tn The words “The
[16:21] 19 tn Or “So I will make known to those nations, I will make known to them at this time my power and my might. Then they will know that my name is the
[16:21] tn There is a decided ambiguity in this text about the identity of the pronoun “them.” Is it his wicked people he has been predicting judgment upon or the nations that have come to recognize the folly of idolatry? The nearer antecedent would argue for that. However, usage of “hand” (translated here “power”) in 6:12; 15:6 and later 21:5 and especially the threatening motif of “at this time” (or “now”) in 10:18 suggest that the “So” goes back logically to vv. 16-18, following a grounds of judgment with the threatened consequence as it has in at least 16 out of 18 occurrences thus far. Moreover it makes decidedly more sense that the Jews will know that his name is the
[7:12] 20 tn Heb “where I caused my name to dwell.” The translation does not adequately represent the theology of the
[7:12] 21 sn The place in Shiloh…see what I did to it. This refers to the destruction of Shiloh by the Philistines circa 1050
[25:29] 22 tn Heb “which is called by my name.” See translator’s note on 7:10 for support.
[25:29] 23 tn This is an example of a question without the formal introductory particle following a conjunctive vav introducing an opposition. (See Joüon 2:609 §161.a.) It is also an example of the use of the infinitive before the finite verb in a rhetorical question involving doubt or denial. (See Joüon 2:422-23 §123.f, and compare usage in Gen 37:8.)
[25:29] 24 tn Heb “Yahweh of armies.”
[25:29] sn See the study notes on 2:19 and 7:3 for explanation of this extended title.
[25:29] 25 tn Heb “Oracle of Yahweh of armies.”
[34:15] 26 tn The presence of the independent pronoun in the Hebrew text is intended to contrast their actions with those of their ancestors.
[34:15] 27 sn This refers to the temple. See Jer 7:10, 11, 14, 30 and see the translator’s note on 7:10 and the study note on 10:25 for the explanation of the idiom involved here.
[34:16] 28 sn The verb at the beginning of v. 15 and v. 16 are the same in the Hebrew. They had two changes of heart (Heb “you turned”), one that was pleasing to him (Heb “right in his eyes”) and one that showed they did not honor him (Heb “profaned [or belittled] his name”).
[34:16] 29 sn Heb “you profaned my name.” His name had been invoked in the oath confirming the covenant. Breaking the covenant involved taking his name in vain (cf. Exod 20:7; Deut 5:11; Jer 5:2). Hence the one who bore the name was not treated with the special honor and reverence due him (see the study note on 23:27 for the significance of “name” in the OT).
[34:16] 30 tn Heb “and you brought them into subjection to be to you for male and female slaves.” See the translator’s note on v. 11 for the same redundant repetition which is not carried over into the contemporary English sentence.
[44:26] 31 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] 32 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).
