Yeremia 4:3

4:3 Yes, ¹  the Lord has this to say

to the people of Judah and Jerusalem:

“Like a farmer breaking up hard unplowed ground,

you must break your rebellious will and make a new beginning;

just as a farmer must clear away thorns lest the seed is wasted,

you must get rid of the sin that is ruining your lives. ² 

Yeremia 4:5

Warning of Coming Judgment

4:5 The Lord said, ³ 

“Announce ⁴  this in Judah and proclaim it in Jerusalem: ⁵ 

‘Sound the trumpet ⁶  throughout the land!’

Shout out loudly,

‘Gather together! Let us flee into the fortified cities!’

Yeremia 6:10

6:10 I answered, ⁷ 

“Who would listen

if I spoke to them and warned them? ⁸ 

Their ears are so closed ⁹ 

that they cannot hear!

Indeed, ¹⁰  what the Lord says is offensive to them.

They do not like it at all. ¹¹ 

Yeremia 6:29

6:29 The fiery bellows of judgment burn fiercely.

But there is too much dross to be removed. ¹² 

The process of refining them has proved useless. ¹³ 

The wicked have not been purged.

Yeremia 12:13

12:13 My people will sow wheat, but will harvest weeds. ¹⁴ 

They will work until they are exhausted, but will get nothing from it.

They will be disappointed in their harvests ¹⁵ 

because the Lord will take them away in his fierce anger. ¹⁶ 

Yeremia 17:1

17:1 ¹⁷ The sin of Judah is engraved with an iron chisel

on their stone-hard ¹⁸  hearts.

It is inscribed with a diamond ¹⁹  point

on the horns of their altars. ²⁰ 

Yeremia 18:12

18:12 But they just keep saying, ‘We do not care what you say! ²¹  We will do whatever we want to do! We will continue to behave wickedly and stubbornly!’” ²² 

Yeremia 25:34

25:34 Wail and cry out in anguish, you rulers!

Roll in the dust, you who shepherd flocks of people! ²³ 

The time for you to be slaughtered has come.

You will lie scattered and fallen like broken pieces of fine pottery. ²⁴ 

Yeremia 42:15

42:15 If you people who remain in Judah do that, then listen to what the Lord says. The Lord God of Israel who rules over all ²⁵  says, ‘If you are so determined ²⁶  to go to Egypt that you go and settle there,

Yeremia 42:22

42:22 So now be very sure of this: You will die from war, starvation, or disease in the place where you want to go and live.”

Yeremia 51:9

51:9 Foreigners living there will say, ²⁷ 

‘We tried to heal her, but she could not be healed.

Let’s leave Babylonia ²⁸  and each go back to his own country.

For judgment on her will be vast in its proportions.

It will be like it is piled up to heaven, stacked up into the clouds.’ ²⁹ 

[4:3]  ¹ tn The Hebrew particle is obviously asseverative here since a causal connection appears to make little sense.

[4:3]  ² tn Heb “Plow up your unplowed ground and do not sow among the thorns.” The translation is an attempt to bring out the force of a metaphor. The idea seems to be that they are to plow over the thorns and make the ground ready for the seeds which will produce a new crop where none had been produced before.

[4:5]  ³ tn The words “The Lord said” are not in the text, but it is obvious from v. 6 and v. 9 that he is the speaker. These words are supplied in the translation for clarity.

[4:5]  ⁴ tn It is unclear who the addressees of the masculine plural imperatives are here. They may be the citizens of Jerusalem and Judah who are sounding the alarm to others. However, the first person reference to the Lord in v. 6 and Jeremiah’s response in v. 10 suggest that this is a word from the Lord that he is commanded to pass on to the citizens of Jerusalem and Judah. If the imperatives are not merely rhetorical plurals they may reflect the practice referred to in Jer 23:18, 22; Amos 3:7. A similar phenomenon also occurs in Jer 5:1 and also in Isa 40:1-2. This may also be the explanation for the plural imperatives in Jer 31:6. For further discussion see the translator’s note on Jer 5:1.

[4:5]  ⁵ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[4:5]  ⁶ tn Heb “ram’s horn,” but the modern equivalent is “trumpet” and is more readily understandable.

[6:10]  ⁷ tn These words are not in the text but are supplied in the translation for clarity.

[6:10]  ⁸ tn Or “To whom shall I speak? To whom shall I give warning? Who will listen?” Heb “Unto whom shall I speak and give warning that they may listen?”

[6:10]  ⁹ tn Heb “are uncircumcised.”

[6:10]  ¹⁰ tn Heb “Behold!”

[6:10]  ¹¹ tn Heb “They do not take pleasure in it.”

[6:29]  ¹² tn Heb “The bellows blow fiercely; the lead is consumed by the fire.” The translation tries to clarify a metaphor involving ancient metallurgy. In the ancient refining process lead was added as a flux to remove impurities from silver ore in the process of oxidizing the lead. Jeremiah says that the lead has been used up and the impurities have not been removed. The translation is based on the recognition of an otherwise unused verb root meaning “blow” (נָחַר [nakhar]; cf. BDB 1123 s.v. I חָרַר and HALOT 651 s.v. נָחַר) and the Masoretes’ suggestion that the consonants מאשׁתם be read מֵאֵשׁ תַּם (me’esh tam) rather than as מֵאֶשָּׁתָם (me’eshatam, “from their fire”) from an otherwise unattested noun אֶשָּׁה (’eshah).

[6:29]  ¹³ tn Heb “The refiner refines them in vain.”

[12:13]  ¹⁴ sn Invading armies lived off the land, using up all the produce and destroying everything they could not consume.

[12:13]  ¹⁵ tn The pronouns here are actually second plural: Heb “Be ashamed/disconcerted because of your harvests.” Because the verb form (וּבֹשׁוּ, uvoshu) can either be Qal perfect third plural or Qal imperative masculine plural many emend the pronoun on the noun to third plural (see, e.g., BHS). However, this is the easier reading and is not supported by either the Latin or the Greek which have second plural. This is probably another case of the shift from description to direct address that has been met with several times already in Jeremiah (the figure of speech called apostrophe; for other examples see, e.g., 9:4; 11:13). As in other cases the translation has been leveled to third plural to avoid confusion for the contemporary English reader. For the meaning of the verb here see BDB 101 s.v. בּוֹשׁ Qal.2 and compare the usage in Jer 48:13.

[12:13]  ¹⁶ tn Heb “be disappointed in their harvests from the fierce anger of the Lord.” The translation makes explicit what is implicit in the elliptical poetry of the Hebrew original.

[17:1]  ¹⁷ tn The chapter division which was not a part of the original text but was added in the middle ages obscures the fact that there is no new speech here. The division may have resulted from the faulty identification of the “them” in the preceding verse. See the translator’s note on that verse.

[17:1]  ¹⁸ tn The adjective “stone-hard” is not in the Hebrew text. It is implicit in the metaphor and is supplied in the translation for clarity. Cf. Ezek 11:19; 36:26; and Job 19:24 for the figure.

[17:1]  ¹⁹ tn Heb “adamant.” The word “diamond” is an accommodation to modern times. There is no evidence that diamond was known in ancient times. This hard stone (perhaps emery) became metaphorical for hardness; see Ezek 3:9 and Zech 7:12. For discussion see W. E. Staples, “Adamant,” IDB 1:45.

[17:1]  ²⁰ tn This verse has been restructured for the sake of the English poetry: Heb “The sin of Judah is engraved [or written] with an iron pen, inscribed with a point of a diamond [or adamant] upon the tablet of their hearts and on the horns of their altars.”

[17:1]  sn There is biting sarcasm involved in the use of the figures here. The law was inscribed on the tablets of stone by the “finger” of God (Exod 31:18; 32:16). Later under the new covenant it would be written on their hearts (Jer 31:33). Blood was to be applied to the horns of the altar in offering the sin offering (cf., e.g., Lev 4:7, 18, 25, 20) and on the bronze altar to cleanse it from sin on the Day of Atonement (Lev 16:18). Here their sins are engraved (permanently written, cf. Job 19:24) on their hearts (i.e., control their thoughts and actions) and on their altars (permanently polluting them).

[18:12]  ²¹ tn Heb “It is useless!” See the same expression in a similar context in Jer 2:25.

[18:12]  ²² tn Heb “We will follow our own plans and do each one according to the stubbornness of his own wicked heart.”

[18:12]  sn This has been the consistent pattern of their behavior. See 7:24; 9:13; 13:10; 16:12.

[25:34]  ²³ tn Heb “Wail and cry out, you shepherds. Roll in the dust, you leaders of the flock.” The terms have been reversed to explain the figure.

[25:34]  sn The term “shepherd” has been used several times in the book of Jeremiah to refer to the leaders of the people who were responsible for taking care of their people who are compared to a flock. (See Jer 23:1-4 and the notes there.) Here the figure has some irony involved in it. It is the shepherds who are to be slaughtered like sheep. They may have considered themselves “choice vessels” (the literal translation of “fine pottery”), but they would be slaughtered and lie scattered on the ground (v. 33) like broken pottery.

[25:34]  ²⁴ tn The meaning of this line is debated. The Greek version does not have the words “lie scattered” and it reads the words “like broken pieces of fine pottery” (Heb “like choice vessels”; כִּכְלִי חֶמְדָּה, kikhli khemdah) as “like choice rams” (כְּאֵילֵי חֶמְדָּה, kÿ’ele khemdah); i.e., “the days have been completed for you to be slaughtered and you will fall like choice rams.” The reading of the Greek version fits the context better, but is probably secondary for that very reason. The word translated “lie scattered” (תְּפוֹצָה, tÿfotsah) occurs nowhere else and the switch to the simile of “choice vessels” is rather abrupt. However, this section has been characterized by switching metaphors. The key to the interpretation and translation here is the consequential nature of the verbal actions involved. “Fall” does not merely refer to the action but the effect, i.e., “lie fallen” (cf. BDB 657 s.v. נָפַל 7 and compare Judg 3:25; 1 Sam 31:8). Though the noun translated “lie scattered” does not occur elsewhere, the verb does. It is quite commonly used of dispersing people and that has led many to see that as the reference here. The word, however, can be used of scattering other things like seed (Isa 28:25), arrows (2 Sam 22:15; metaphorical for lightning), etc. Here it follows “slaughtered” and refers to their dead bodies. The simile (Heb “ fallen like choice vessels”) is elliptical, referring to “broken pieces” of choice vessels. In this sense the simile fits in perfectly with v. 33.

[42:15]  ²⁵ tn Heb “Yahweh of armies, the God of Israel.” See the study note on 2:19 for the translation and significance of this title.

[42:15]  ²⁶ tn Heb “set your face to.” See Jer 42:17; 44:11; Dan 11:17; 2 Kgs 12:17 (12:18 HT) for parallel usage.

[51:9]  ²⁷ tn The words “Foreigners living there will say” are not in the text but are implicit from the third line. These words are generally assumed by the commentaries and are explicitly added in TEV and NCV which are attempting to clarify the text for the average reader.

[51:9]  ²⁸ tn Heb “Leave/abandon her.” However, it is smoother in the English translation to make this verb equivalent to the cohortative that follows.

[51:9]  ²⁹ tn This is an admittedly very paraphrastic translation that tries to make the figurative nuance of the Hebrew original understandable for the average reader. The Hebrew text reads: “For her judgment [or punishment (cf. BDB 1078 s.v. מִשְׁפָּט 1.f) = ‘execution of judgment’] touches the heavens, and is lifted up as far as the clouds.” The figure of hyperbole or exaggeration is being used here to indicate the vastness of Babylon’s punishment which is the reason to escape (vv. 6, 9c). For this figure see Deut 1:28 in comparison with Num 13:28 and see also Deut 9:1. In both of the passages in Deut it refers to an exaggeration about the height of the walls of fortified cities. The figure also may be a play on Gen 11:4 where the nations gather in Babylon to build a tower that reaches to the skies. The present translation has interpreted the perfects here as prophetic because it has not happened yet or they would not be encouraging one another to leave and escape. For the idea here compare 50:16.