Yeremia 5:17
Konteks5:17 They will eat up your crops and your food.
They will kill off 1 your sons and your daughters.
They will eat up your sheep and your cattle.
They will destroy your vines and your fig trees. 2
Their weapons will batter down 3
the fortified cities you trust in.
Yeremia 27:8
Konteks27:8 But suppose a nation or a kingdom will not be subject to King Nebuchadnezzar of Babylon. Suppose it will not submit to the yoke of servitude to 4 him. I, the Lord, affirm that 5 I will punish that nation. I will use the king of Babylon to punish it 6 with war, 7 starvation, and disease until I have destroyed it. 8
Yeremia 29:26
Konteks29:26 “The Lord has made you priest in place of Jehoiada. 9 He has put you in charge in the Lord’s temple of controlling 10 any lunatic 11 who pretends to be a prophet. 12 And it is your duty to put any such person in the stocks 13 with an iron collar around his neck. 14
Yeremia 31:35
Konteks31:35 The Lord has made a promise to Israel.
He promises it as the one who fixed the sun to give light by day
and the moon and stars to give light by night.
He promises it as the one who stirs up the sea so that its waves roll.
He promises it as the one who is known as the Lord who rules over all. 15
Yeremia 43:10
Konteks43:10 Then tell them, 16 ‘The Lord God of Israel who rules over all 17 says, “I will bring 18 my servant 19 King Nebuchadnezzar of Babylon. I will set his throne over these stones which I 20 have buried. He will pitch his royal tent 21 over them.
Yeremia 44:10
Konteks44:10 To this day your people 22 have shown no contrition! They have not revered me nor followed the laws and statutes I commanded 23 you and your ancestors.’
[5:17] 2 tn Or “eat up your grapes and figs”; Heb “eat up your vines and your fig trees.”
[5:17] sn It was typical for an army in time of war in the ancient Near East not only to eat up the crops but to destroy the means of further production.
[5:17] 3 tn Heb “They will beat down with the sword.” The term “sword” is a figure of speech (synecdoche) for military weapons in general. Siege ramps, not swords, beat down city walls; swords kill people, not city walls.
[27:8] 4 tn Heb “put their necks in the yoke of.” See the study note on v. 2 for the figure.
[27:8] 5 tn Heb “oracle of the
[27:8] 6 tn Heb “The nation and/or the kingdom which will not serve him, Nebuchadnezzar the king of Babylon, and which will not put its neck in the yoke of the king of Babylon, by sword, starvation, and disease I will punish [or more literally, “visit upon”] that nation, oracle of the
[27:8] 7 tn Heb “with/by the sword.”
[27:8] 8 tc The verb translated “destroy” (תָּמַם, tamam) is usually intransitive in the stem of the verb used here. It is found in a transitive sense elsewhere only in Ps 64:7. BDB 1070 s.v. תָּמַם 7 emends both texts. In this case they recommend תִּתִּי (titi): “until I give them into his hand.” That reading is suggested by the texts of the Syriac and Targumic translations (see BHS fn c). The Greek translation supports reading the verb “destroy” but treats it as though it were intransitive “until they are destroyed by his hand” (reading תֻּמָּם [tummam]). The MT here is accepted as the more difficult reading and support is seen in the transitive use of the verb in Ps 64:7.
[27:8] tn Heb “I will punish that nation until I have destroyed them [i.e., its people] by his hand.” “Hand” here refers to agency. Hence, “I will use him.”
[29:26] 9 tn Heb “in place of Jehoiada the priest.” The word “the priest” is unnecessary to the English sentence.
[29:26] 10 tc Heb “The
[29:26] 11 sn The Hebrew term translated lunatic applies to anyone who exhibits irrational behavior. It was used for example of David who drooled and scratched on the city gate to convince Achish not to arrest him as a politically dangerous threat (1 Sam 21:14). It was often used contemptuously of the prophets by those who wanted to play down the significance of their words (2 Kgs 9:11; Hos 9:7 and here).
[29:26] 12 tn The verb here is a good example of what IBHS 431 §26.2f calls the estimative-declarative reflexive where a person presents himself in a certain light. For examples of this usage see 2 Sam 13:5; Prov 13:7.
[29:26] 13 tn See the translator’s note on 20:2 for this word which only occurs here and in 20:2-3.
[29:26] 14 tn This word only occurs here in the Hebrew Bible. All the lexicons are agreed as seeing it referring to a collar placed around the neck. The basis for this definition are the cognate languages (see, e.g., HALOT 958-59 s.v. צִינֹק for the most complete discussion).
[31:35] 15 tn Heb “Yahweh of armies.” See the study note on 2:19 for this title. In the Hebrew text the verse reads: “Thus says the
[43:10] 16 sn This is another of those symbolic prophecies of Jeremiah which involved an action and an explanation. Compare Jer 19, 27.
[43:10] 17 tn Heb “Yahweh of armies, the God of Israel.” Compare 7:3 and see the study note on 2:19 for explanation of the translation and significance of this title.
[43:10] 18 tn Heb “send and take/fetch.”
[43:10] 19 sn See the study note on Jer 25:9 for the use of this epithet for foreign rulers. The term emphasizes God’s sovereignty over history.
[43:10] 20 tn The Greek version reads the verbs in this sentence as third person, “he will set,” and second person, “you have buried.” This fits the context better but it is difficult to explain how the Hebrew could have arisen from this smoother reading. The figure of substitution (metonymy of cause for effect) is probably involved: “I will have him set” and “I have had you bury.” The effect of these substitutions is to emphasize the sovereignty of God.
[43:10] 21 tn The meaning of this word is uncertain. The word here (שַׁפְרִירוֹ [shafriro] Qere, שַׁפְרוּרוֹ [shafruro] Kethib) occurs only here in the Hebrew Bible. According to the lexicons it refers to either the carpet for his throne or the canopy over it. See, e.g., HALOT 1510 s.v. שַׁפְרִיר.
[44:10] 22 tn Heb “they” but as H. Freedman (Jeremiah [SoBB], 284) notes the third person is used here to include the people just referred to as well as the current addressees. Hence “your people” or “the people of Judah.” It is possible that the third person again reflects the rhetorical distancing that was referred to earlier in 35:16 (see the translator’s note there for explanation) in which case one might translate “you have shown,” and “you have not revered.”
[44:10] 23 tn Heb “to set before.” According to BDB 817 s.v. פָּנֶה II.4.b(g) this refers to “propounding to someone for acceptance or choice.” This is clearly the usage in Deut 30:15, 19; Jer 21:8 and is likely the case here. However, to translate literally would not be good English idiom and “proposed to” might not be correctly understood, so the basic translation of נָתַן (natan) has been used here.