Yeremia 3:22
Konteks3:22 Come back to me, you wayward people.
I want to cure your waywardness. 1
Say, 2 ‘Here we are. We come to you
because you are the Lord our God.
Yeremia 4:10
Konteks4:10 In response to all this 3 I said, “Ah, Lord God, 4 you have surely allowed 5 the people of Judah and Jerusalem 6 to be deceived by those who say, ‘You will be safe!’ 7 But in fact a sword is already at our throats.” 8
Yeremia 14:7
Konteks“O Lord, intervene for the honor of your name 10
even though our sins speak out against us. 11
Indeed, 12 we have turned away from you many times.
We have sinned against you.
Yeremia 23:1
Konteks23:1 The Lord says, 13 “The leaders of my people are sure to be judged. 14 They were supposed to watch over my people like shepherds watch over their sheep. But they are causing my people to be destroyed and scattered. 15
Yeremia 50:17
Konteks50:17 “The people of Israel are like scattered sheep
which lions have chased away.
First the king of Assyria devoured them. 16
Now last of all King Nebuchadnezzar of Babylon has gnawed their bones. 17
[3:22] 1 tn Or “I will forgive your apostasies.” Heb “I will [or want to] heal your apostasies.” For the use of the verb “heal” (רָפָא, rafa’) to refer to spiritual healing and forgiveness see Hos 14:4.
[3:22] 2 tn Or “They say.” There is an obvious ellipsis of a verb of saying here since the preceding words are those of the
[4:10] 3 tn The words “In response to all this” are not in the text but are supplied in the translation to clarify the connection.
[4:10] 4 tn Heb “Lord Yahweh.” The translation follows the ancient Jewish tradition of substituting the Hebrew word for God for the proper name Yahweh.
[4:10] 5 tn Or “You have deceived.” The Hiphil of נָשָׁא (nasha’, “to deceive”) is understood in a tolerative sense here: “to allow [someone] to be deceived.” IBHS 446 §27.5c notes that this function of the hiphil describes caused activity that is welcome to the undersubject, but unacceptable or disagreeable to a third party. Jerusalem and Judah welcomed the assurances of false prophets who deceived them. Although this was detestable to God, he allowed it.
[4:10] 6 tn Heb “this people and Jerusalem.”
[4:10] 7 tn Heb “Jerusalem, saying, ‘You will have peace’”; or “You have deceived the people of Judah and Jerusalem, saying, ‘You will have peace.’” The words “you will be safe” are, of course, those of the false prophets (cf., Jer 6:14; 8:11; 14:13; 23:16-17). It is difficult to tell whether the charge here is meant literally as the emotional outburst of the prophet (compare for example, Jer 15:18) or whether it is to be understood as a figure of speech in which a verb of direct causation is to be understood as permissive or tolerative, i.e., God did not command the prophets to say this but allowed them to do so. While it is not beyond God to use false prophets to accomplish his will (cf., e.g., 1 Kgs 22:19-23), he elsewhere in the book of Jeremiah directly denies having sent the false prophets to say such things as this (cf., e.g., Jer 14:14-15; 23:21, 32). For examples of the use of this figure of speech, see E. W. Bullinger, Figures of Speech, 571, 823 and compare Ezek 20:25. The translation given attempts to resolve the issue.
[4:10] 8 tn Heb “touches the throat/soul.” For this use of the word usually translated “soul” or “life” cf. HALOT 672 s.v. נֶפֶשׁ 1, 2 and compare the use in Ps 105:18.
[14:7] 9 tn The words “Then I said” are not in the text. However, it cannot be a continuation of the
[14:7] 10 tn Heb “Act for the sake of your name.” The usage of “act” in this absolute, unqualified sense cf. BDB 794 s.v. עָוֹשָׂה Qal.I.r and compare the usage, e.g., in 1 Kgs 8:32 and 39. For the nuance of “for the sake of your name” compare the usage in Isa 48:9 and Ezek 20:9, 14.
[14:7] 11 tn Or “bear witness against us,” or “can be used as evidence against us,” to keep the legal metaphor. Heb “testify against.”
[14:7] 12 tn The Hebrew particle כִּי (ki) can scarcely be causal here; it is either intensive (BDB 472 s.v. כִּי 1.e) or concessive (BDB 473 s.v. כִּי 2.c). The parallel usage in Gen 18:20 argues for the intensive force as does the fact that the concessive has already been expressed by אִם (’im).
[23:1] 13 tn Heb “Oracle of the
[23:1] 14 sn Heb This particle once again introduces a judgment speech. The indictment is found in v. 1 and the announcement of judgment in v. 2. This leads into an oracle of deliverance in vv. 3-4. See also the note on the word “judged” in 22:13.
[23:1] 15 tn Heb “Woe to the shepherds who are killing and scattering the sheep of my pasture.” See the study note on 22:13 for the significance of “Sure to be judged” (Heb “Woe”) See the study note for the significance of the metaphor introduced here.
[23:1] sn Verses 1-4 of ch. 23 are an extended metaphor in which the rulers are compared to shepherds and the people are compared to sheep. This metaphor has already been met with in 10:21 and is found elsewhere in the context of the
[50:17] 16 sn The king of Assyria devoured them. This refers to the devastation wrought on northern Israel by the kings of Assyria beginning in 738
[50:17] 17 tn The verb used here only occurs this one time in the Hebrew Bible. It is a denominative from the Hebrew word for “bones” (עֶצֶם, ’etsem). BDB 1126 s.v. עֶָצַם, denom Pi, define it as “break his bones.” HALOT 822 s.v. II עָצַם Pi defines it as “gnaw on his bones.”
[50:17] sn If the prophecies which are referred to in Jer 51:59-64 refer to all that is contained in Jer 50–51 (as some believe), this would have referred to the disasters of 605