Yeremia 4:4
Konteks4:4 Just as ritual circumcision cuts away the foreskin
as an external symbol of dedicated covenant commitment,
you must genuinely dedicate yourselves to the Lord
and get rid of everything that hinders your commitment to me, 1
people of Judah and inhabitants of Jerusalem.
If you do not, 2 my anger will blaze up like a flaming fire against you
that no one will be able to extinguish.
That will happen because of the evil you have done.”
Yeremia 13:13
Konteks13:13 Then 3 tell them, ‘The Lord says, “I will soon fill all the people who live in this land with stupor. 4 I will also fill the kings from David’s dynasty, 5 the priests, the prophets, and the citizens of Jerusalem with stupor. 6
Yeremia 21:13
Konteks21:13 Listen, you 7 who sit enthroned above the valley on a rocky plateau.
I am opposed to you,’ 8 says the Lord. 9
‘You boast, “No one can swoop down on us.
No one can penetrate into our places of refuge.” 10
Yeremia 23:15
Konteks23:15 So then I, the Lord who rules over all, 11
have something to say concerning the prophets of Jerusalem: 12
‘I will make these prophets eat the bitter food of suffering
and drink the poison water of judgment. 13
For the prophets of Jerusalem are the reason 14
that ungodliness 15 has spread throughout the land.’”
Yeremia 33:10
Konteks33:10 “I, the Lord, say: 16 ‘You and your people are saying 17 about this place, “It lies in ruins. There are no people or animals in it.” That is true. The towns of Judah and the streets of Jerusalem 18 will soon be desolate, uninhabited either by people or by animals. But happy sounds will again be heard in these places.
[4:4] 1 tn Heb “Circumcise yourselves to the
[13:13] 3 tn The Greek version is likely right in interpreting the construction of two perfects preceded by the conjunction as contingent or consequential here, i.e., “and when they say…then say.” See GKC 494 §159.g. However, to render literally would create a long sentence. Hence, the words “will probably” have been supplied in v. 12 in the translation to set up the contingency/consequential sequence in the English sentences.
[13:13] 4 sn It is probably impossible to convey in a simple translation all the subtle nuances that are wrapped up in the words of this judgment speech. The word translated “stupor” here is literally “drunkenness” but the word has in the context an undoubted intended double reference. It refers first to the drunken like stupor of confusion on the part of leaders and citizens of the land which will cause them to clash with one another. But it also probably refers to the reeling under God’s wrath that results from this (cf. Jer 25:15-29, especially vv. 15-16). Moreover there is still the subtle little play on wine jars. The people are like the wine jars which were supposed to be filled with wine. They were to be a special people to bring glory to God but they had become corrupt. Hence, like wine jars they would be smashed against one another and broken to pieces (v. 14). All of this, both “fill them with the stupor of confusion” and “make them reel under God’s wrath,” cannot be conveyed in one translation.
[13:13] 5 tn Heb “who sit on David’s throne.”
[13:13] 6 tn In Hebrew this is all one long sentence with one verb governing compound objects. It is broken up here in conformity with English style.
[21:13] 7 tn Or “Listen, Jerusalem, you…”; Heb text of v. 21a-b reads, “Behold I am against you [fem. sg.], O inhabitant [fem. sg.] of the valley [and of] the rock of the plain, oracle of the
[21:13] 8 tn Heb “I am against you.”
[21:13] 9 tn Heb “oracle of the
[21:13] 10 tn Heb “Who can swoop…Who can penetrate…?” The questions are rhetorical and expect a negative answer. They are rendered as negative affirmations for clarity.
[21:13] sn What is being expressed here is the belief in the inviolability of Zion/Jerusalem carried to its extreme. Signal deliverances of Jerusalem such as those experienced under Jehoshaphat (2 Chr 20) and Hezekiah (Isa 37:36-37) in the context of promises to protect it (Isa 31:4-5; 37:33-35; 38:6) led to a belief that Zion was unconquerable. This belief found expression in several of Israel’s psalms (Pss 46, 48, 76) and led to the mistaken assumption that God would protect it regardless of how the people treated God or one another. Micah and Jeremiah both deny that (cf. Mic 3:8-12; Jer 21:13-14).
[23:15] 11 tn Heb “Yahweh of armies.”
[23:15] sn See the study note on 2:19 for explanation of this title.
[23:15] 12 tn Heb “Therefore, thus says the
[23:15] 13 tn Heb “I will feed this people wormwood and make them drink poison water.” For these same words of judgment on another group see 9:15 (9:14 HT). “Wormwood” and “poison water” are not to be understood literally here but are symbolic of judgment and suffering. See, e.g., BDB 542 s.v. לַעֲנָה.
[23:15] 14 tn The compound preposition מֵאֵת (me’et) expresses source or origin (see BDB 86 s.v. אֵת 4.c). Context shows that the origin is in their false prophesying which encourages people in their evil behavior.
[23:15] 15 sn A word that derives from this same Hebrew word is used in v. 11 at the beginning of the
[33:10] 16 tn Heb “Thus says the
[33:10] sn The phrase here is parallel to that in v. 4 and introduces a further amplification of the “great and mysterious things” of v. 3.
[33:10] 17 tn Heb “You.” However, the pronoun is plural as in 32:36, 43. See the translator’s note on 32:36.
[33:10] 18 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.