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Yeremia 3:13

Konteks

3:13 However, you must confess that you have done wrong, 1 

and that you have rebelled against the Lord your God.

You must confess 2  that you have given yourself to 3  foreign gods under every green tree,

and have not obeyed my commands,’ says the Lord.

Yeremia 3:25

Konteks

3:25 Let us acknowledge 4  our shame.

Let us bear the disgrace that we deserve. 5 

For we have sinned against the Lord our God,

both we and our ancestors.

From earliest times to this very day

we have not obeyed the Lord our God.’

Yeremia 13:2

Konteks
13:2 So I bought the shorts as the Lord had told me to do 6  and put them on. 7 

Yeremia 16:10

Konteks
The Lord Promises Exile (But Also Restoration)

16:10 “When you tell these people about all this, 8  they will undoubtedly ask you, ‘Why has the Lord threatened us with such great disaster? What wrong have we done? What sin have we done to offend the Lord our God?’

Yeremia 16:14

Konteks

16:14 Yet 9  I, the Lord, say: 10  “A new time will certainly come. 11  People now affirm their oaths with ‘I swear as surely as the Lord lives who delivered the people of Israel out of Egypt.’

Yeremia 17:13

Konteks

17:13 You are the one in whom Israel may find hope. 12 

All who leave you will suffer shame.

Those who turn away from you 13  will be consigned to the nether world. 14 

For they have rejected you, the Lord, the fountain of life. 15 

Yeremia 23:16

Konteks

23:16 The Lord who rules over all 16  says to the people of Jerusalem: 17 

“Do not listen to what

those prophets are saying to you.

They are filling you with false hopes.

They are reporting visions of their own imaginations,

not something the Lord has given them to say. 18 

Yeremia 27:19

Konteks
27:19 For the Lord who rules over all 19  has already spoken about the two bronze pillars, 20  the large bronze basin called ‘The Sea,’ 21  and the movable bronze stands. 22  He has already spoken about the rest of the valuable articles that are left in this city.

Yeremia 29:21

Konteks

29:21 “The Lord God of Israel who rules over all 23  also has something to say about Ahab son of Kolaiah and Zedekiah son of Maaseiah, who are prophesying lies to you and claiming my authority to do so. 24  ‘I will hand them over to King Nebuchadnezzar of Babylon and he will execute them before your very eyes.

Yeremia 31:34

Konteks

31:34 “People will no longer need to teach their neighbors and relatives to know me. 25  For all of them, from the least important to the most important, will know me,” 26  says the Lord. “For 27  I will forgive their sin and will no longer call to mind the wrong they have done.”

Yeremia 32:8

Konteks
32:8 Now it happened just as the Lord had said! My cousin Hanamel 28  came to me in the courtyard of the guardhouse. He said to me, ‘Buy my field which is at Anathoth in the territory of the tribe of Benjamin. Buy it for yourself since you are entitled as my closest relative to take possession of it for yourself.’ When this happened, I recognized that the Lord had indeed spoken to me.
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[3:13]  1 tn Heb “Only acknowledge your iniquity.”

[3:13]  2 tn The words “You must confess” are repeated to convey the connection. The Hebrew text has an introductory “that” in front of the second line and a coordinative “and” in front of the next two lines.

[3:13]  3 tc MT reads דְּרָכַיִךְ (dÿrakhayikh, “your ways”), but the BHS editors suggest דּוֹדַיִךְ (dodayikh, “your breasts”) as an example of orthographic confusion. While the proposal makes sense, it remains a conjectural emendation since it is not supported by any actual manuscripts or ancient versions.

[3:13]  tn Heb “scattered your ways with foreign [gods]” or “spread out your breasts to strangers.”

[3:25]  4 tn Heb “Let us lie down in….”

[3:25]  5 tn Heb “Let us be covered with disgrace.”

[13:2]  6 tn Heb “according to the word of the Lord.”

[13:2]  7 tn Heb “upon your loins.” The “loins” were the midriff of the body from the waist to the knees. For a further discussion including the figurative uses see R. C. Dentan, “Loins,” IDB 3:149-50.

[16:10]  8 tn Heb “all these words/things.”

[16:10]  sn The actions of the prophet would undoubtedly elicit questions about his behavior and he would have occasion to explain the reason.

[16:14]  9 tn The particle translated here “Yet” (לָכֵן, lakhen) is regularly translated “So” or “Therefore” and introduces a consequence. However, in a few cases it introduces a contrasting set of conditions. Compare its use in Judg 11:8; Jer 48:12; 49:2; 51:52; and Hos 2:14 (2:16 HT).

[16:14]  10 tn Heb “Oracle of the Lord.” The Lord has been speaking; the first person has been utilized in translation to avoid a shift which might create confusion.

[16:14]  11 tn Heb “Behold the days are coming.”

[17:13]  12 tn Heb “O glorious throne, O high place from the beginning, O hope of Israel, O Lord.” Commentators and translators generally understand these four lines (which are three in the Hebrew original) as two predications, one eulogizing the temple and the other eulogizing God. However, that does not fit the context very well and does not take into account the nature of Jeremiah’s doxology in Jeremiah 16:19-20 (and compare also 10:6-7). There the doxology is context motivated, focused on God, and calls on relevant attributes in the form of metaphorical epithets. That fits nicely here as well. For the relevant parallel passages see the study note.

[17:13]  sn As King and Judge seated on his heavenly throne on high the Lord metes out justice. For examples of this motif see Jer 25:30; Ps 11:4; 9:4, 7 (9:5, 8 HT). As the place of sanctuary he offers refuge for those who are fleeing for safety. Ezek 11:16 and Isa 18:1-4 are examples of passages using that motif. Finally, the Lord has been referred to earlier as the object of Israel’s hope (Jer 14:8). All of these are relevant to the choices that the Lord has placed before them, trust or turn away, and the threat that as all-knowing Judge he will reward people according to their behavior.

[17:13]  13 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 (usurekhaerets) instead of וּסוּרַי בָּאֶרֶץ (usuray baerets, “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]  14 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]  15 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 Lord merely gives life-giving water.

[23:16]  16 tn Heb “Yahweh of armies.”

[23:16]  sn See the study note on 2:19 for explanation of this title.

[23:16]  17 tn The words “to the people of Jerusalem” are not in the Hebrew text but are supplied in the translation to reflect the masculine plural form of the imperative and the second masculine plural form of the pronoun. These words have been supplied in the translation for clarity.

[23:16]  18 tn Heb “They tell of a vision of their own heart [= mind] not from the mouth of the Lord.”

[27:19]  19 tn Heb “Yahweh of armies.” For the significance of this title see the note at 2:19.

[27:19]  20 tn The words “two bronze” are not in the text. They have been supplied in the translation to help identify the referent.

[27:19]  sn The two bronze pillars are the two free-standing pillars at the entrance of the temple (Jakin and Boaz) described in 1 Kgs 7:15-22.

[27:19]  21 tn The words “the large bronze basin called” are not in the text. They have been supplied in the translation to help identify the referent.

[27:19]  sn “The Sea” refers to the large basin that was mounted on twelve bronze bulls. It stood in front of the temple and contained water for the priests to bathe themselves (2 Chr 4:6; cf. Exod 30:17-21). It is described in 1 Kgs 7:23-26.

[27:19]  22 tn The words “movable bronze” are not in the text. They have been supplied in the translation to help identify the referent. See the study note for further reference.

[27:19]  sn The bronze stands are the movable bronze stands described in 1 Kgs 7:27-37. They were the stands for the bronze basins described in 1 Kgs 7:38-39. According to 2 Chr 4:6 the latter were used to wash the burnt offerings. The priests would have been very concerned especially about the big bronze basin and the movable stands and their basins because they involved their ritual purification apart from which they would have had no sanctity. These articles (or furnishings in this case) were broken up and the bronze carried away to Babylon along with all the other bronze, silver, and gold furnishings when the temple and the city were destroyed in 587 b.c. (see 2 Kgs 25:13-15; Jer 52:17-19).

[29:21]  23 tn Heb “Yahweh of armies, the God of Israel.”

[29:21]  sn See study notes on 2:19 and 7:3 for the explanation of this title.

[29:21]  24 tn Heb “prophesying lies in my name.” For an explanation of this idiom see the study notes on 14:14 and 23:27.

[31:34]  25 tn Heb “teach…, saying, ‘Know the Lord.’” The indirect quote has been chosen for stylistic reasons, i.e., to better parallel the following line.

[31:34]  sn As mentioned in the translator’s note on 9:3 (9:2 HT) “knowing” God in covenant contexts like this involves more than just an awareness of who he is (9:23 [9:22 HT]). It involves an acknowledgment of his sovereignty and whole hearted commitment to obedience to him. This is perhaps best seen in the parallelisms in Hos 4:1; 6:6 where “the knowledge of God” is parallel with faithfulness and steadfast love and in the context of Hos 4 refers to obedience to the Lord’s commands.

[31:34]  26 sn This statement should be understood against the background of Jer 8:8-9 where class distinctions were drawn and certain people were considered to have more awareness and responsibility for knowing the law and also Jer 5:1-5 and 9:3-9 where the sinfulness of Israel was seen to be universal across these class distinctions and no trust was to be placed in friends, neighbors, or relatives because all without distinction had cast off God’s yoke (i.e., refused to submit themselves to his authority).

[31:34]  27 tn The Hebrew particle כִּי (ki) that introduces this clause refers to more than just the preceding clause (i.e., that all will know the Lord) but to all of vv. 31-34a (See BDB 474 s.v. כִּי 3.c).

[32:8]  28 tn Heb “And according to the word of the Lord my cousin Hanamel came to me to the courtyard of the guardhouse and said, ‘…’” The sentence has been broken down to conform better with contemporary English style.



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