Yeremia 7:20
Konteks7:20 So,” the Lord God 1 says, “my raging fury will be poured out on this land. 2 It will be poured out on human beings and animals, on trees and crops. 3 And it will burn like a fire which cannot be extinguished.”
Yeremia 8:10
Konteks8:10 4 So I will give their wives to other men
and their fields to new owners.
For from the least important to the most important of them,
all of them are greedy for dishonest gain.
Prophets and priests alike,
all practice deceit.
Yeremia 8:13
Konteks8:13 I will take away their harvests, 5 says the Lord.
There will be no grapes on their vines.
There will be no figs on their fig trees.
Even the leaves on their trees will wither.
The crops that I gave them will be taken away.’” 6
Yeremia 16:13
Konteks16:13 So I will throw you out of this land into a land that neither you nor your ancestors have ever known. There you must worship other gods day and night, for I will show you no mercy.’”
Yeremia 18:21
Konteks18:21 So let their children die of starvation.
Let them be cut down by the sword. 7
Let their wives lose their husbands and children.
Let the older men die of disease 8
and the younger men die by the sword in battle.
Yeremia 19:4
Konteks19:4 I will do so because these people 9 have rejected me and have defiled 10 this place. They have offered sacrifices in it to other gods which neither they nor their ancestors 11 nor the kings of Judah knew anything about. They have filled it with the blood of innocent children. 12
Yeremia 22:18
Konteks22:18 So 13 the Lord has this to say about Josiah’s son, King Jehoiakim of Judah:
People will not mourn for him, saying,
“This makes me sad, my brother!
This makes me sad, my sister!”
They will not mourn for him, saying,
“Poor, poor lord! Poor, poor majesty!” 14
Yeremia 23:2
Konteks23:2 So the Lord God of Israel has this to say about the leaders who are ruling over his people: “You have caused my people 15 to be dispersed and driven into exile. You have not taken care of them. So I will punish you for the evil that you have done. 16 I, the Lord, affirm it! 17
Yeremia 33:5
Konteks33:5 ‘The defenders of the city will go out and fight with the Babylonians. 18 But they will only fill those houses and buildings with the dead bodies of the people that I will kill in my anger and my wrath. 19 That will happen because I have decided to turn my back on 20 this city on account of the wicked things they have done. 21
Yeremia 48:11
Konteks48:11 “From its earliest days Moab has lived undisturbed.
It has never been taken into exile.
Its people are like wine allowed to settle undisturbed on its dregs,
never poured out from one jar to another.
They are like wine which tastes like it always did,
whose aroma has remained unchanged. 22
Yeremia 49:2
Konteks49:2 Because you did that,
I, the Lord, affirm that 23 a time is coming
when I will make Rabbah, the capital city of Ammon,
hear the sound of the battle cry.
It will become a mound covered with ruins. 24
Its villages will be burned to the ground. 25
Then Israel will take back its land
from those who took their land from them.
I, the Lord, affirm it! 26
Yeremia 49:20
Konteks49:20 So listen to what I, the Lord, have planned against Edom,
what I intend to do to 27 the people who live in Teman. 28
Their little ones will be dragged off.
I will completely destroy their land because of what they have done. 29
Yeremia 50:45
Konteks50:45 So listen to what I, the Lord, have planned against Babylon,
what I intend to do to the people who inhabit the land of Babylonia. 30
Their little ones will be dragged off.
I will completely destroy their land because of what they have done.
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[7:20] 1 tn Heb “Lord Yahweh.” The translation follows the ancient Jewish tradition of substituting the Hebrew word for God for the proper name Yahweh.
[7:20] 2 tn Heb “this place.” Some see this as a reference to the temple but the context has been talking about what goes on in the towns of Judah and Jerusalem and the words that follow, meant as a further explanation, are applied to the whole land.
[7:20] 3 tn Heb “the trees of/in the field and the fruit of/in the ground.”
[8:10] 4 sn See Jer 6:12-15 for parallels to 8:10-12. The words of Jeremiah to the people may have been repeated on more than one occasion or have been found appropriate to more than one of his collection of messages in written and edited form. See Jer 36:4 and Jer 36:28 for reference to at least two of these collections.
[8:13] 5 tn Or “I will completely destroy them.” The translation which is adopted is based on the revocalization of the MT which appears to mean literally “gathering I will sweep them away,” a rather improbable grammatical combination. It follows the suggestion found in HALOT 705 s.v. סוּף (Hiph) of reading אֹסֵף אֲסִיפָם (’ose, a first singular Qal imperfect of אָסַף [’asaf] followed by a noun אָסִיף [’asif] with possessive suffix) instead of the MT’s אָסֹף אֲסִיפֵם (’aspf ’asifem, a Qal infinitive absolute of אָסַף [’asaf] followed by the Hiphil imperfect of סוּף [suf] plus suffix). For parallel usage of the verb אָסַף (asaf) see BDB 62 s.v. אָסַף Qal.4, and for a similar form of the verb see Mic 4:6. The alternate translation follows the suggestion in BDB 692 s.v. סוּף Hiph: אָסֹף (’asof) is to be interpreted as a form of the Hiphil infinitive absolute (הָסֵף [hasef] would be expected) chosen for assonance with the following form. This suggestion would gain more credence if the MT is to be retained in Zeph 1:2 where parallel forms are found. However, that text too has been questioned on lexical and grammatical grounds. The translation adopted fits the following context better than the alternate one and is based on less questionable lexical and grammatical parallels. The Greek translation which reads “they shall gather their fruits” supports the translation chosen.
[8:13] 6 tn The meaning of this line is very uncertain. A possible alternate translation is: “They have broken the laws that I gave them.” The line reads rather literally “And I gave them they passed over them.” The translation adopted treats the first expression as a noun clause (cf. GKC 488-89 §155.n) which is the subject of the following verb, i.e., “the things I gave them [contextually, the grapes, etc.] passed over from them.” The alternate translation treats the expression as a dangling object (a Hebrew casus pendens) resumed by the pronoun “them” and understands “the things that I gave them” to be the law or some related entity which is often the object of this verb (see BDB 717 s.v. עָבַר Qal.1.i). Neither of these translations is without its weakness. The weakness of the translation which has been adopted is the unusual use it assigns to the object suffix of the verb translated “pass over.” The weakness of the alternate translation is the rather abrupt and opaque introduction of a new topic of reference (i.e., the laws) into the context. On the whole the latter weakness would appear to outweigh the former. This line is missing from the Greek version and J. Bright (Jeremiah [AB]) and J. A. Thompson (Jeremiah [NICOT]) despair of giving a translation. For other possible suggestions see, W. L. Holladay, Jeremiah (Hermeneia), 1:285-86.
[18:21] 7 tn Heb “be poured out to the hand [= power] of the sword.” For this same expression see Ezek 35:5; Ps 63:10 (63:11 HT). Comparison with those two passages show that it involved death by violent means, perhaps death in battle.
[18:21] 8 tn Heb “be slain by death.” The commentaries are generally agreed that this refers to death by disease or plague as in 15:2. Hence, the reference is to the deadly trio of sword, starvation, and disease which were often connected with war. See the notes on 15:2.
[19:4] 9 tn The text merely has “they.” But since a reference is made later to “they” and “their ancestors,” the referent must be to the people that the leaders of the people and leaders of the priests represent.
[19:4] 10 sn Heb “have made this city foreign.” The verb here is one that is built off of the noun and adjective which relate to foreign nations. Comparison may be made to Jer 2:21 where the adjective refers to the strange, wild vine as opposed to the choice vine the
[19:4] 12 tn Heb “the blood of innocent ones.” This must be a reference to child sacrifice as explained in the next verse. Some have seen a reference to the sins of social injustice alluded to in 2 Kgs 21:16 and 24:4 but those are connected with the city itself. Hence the word children is supplied in the translation to make the referent explicit.
[22:18] 13 sn This is the regular way of introducing the announcement of judgment after an indictment of crimes. See, e.g., Isa 5:13, 14; Jer 23:2.
[22:18] 14 tn The translation follows the majority of scholars who think that the address of brother and sister are the address of the mourners to one another, lamenting their loss. Some scholars feel that all four terms are parallel and represent the relation that the king had metaphorically to his subjects; i.e., he was not only Lord and Majesty to them but like a sister or a brother. In that case something like: “How sad it is for the one who was like a brother to us! How sad it is for the one who was like a sister to us.” This makes for poor poetry and is not very likely. The lover can call his bride sister in Song of Solomon (Song 4:9, 10) but there are no documented examples of a subject ever speaking of a king in this way in Israel or the ancient Near East.
[23:2] 15 tn Heb “about the shepherds who are shepherding my people. ‘You have caused my sheep….’” For the metaphor see the study note on the previous verse.
[23:2] 16 tn Heb “Therefore, thus says the
[23:2] 17 tn Heb “Oracle of the
[33:5] 18 tn Heb “The Chaldeans.” See the study note on 21:4 for further explanation.
[33:5] 19 sn This refers to the tearing down of buildings within the city to strengthen the wall or to fill gaps in it which had been broken down by the Babylonian battering rams. For a parallel to this during the siege of Sennacherib in the time of Hezekiah see Isa 22:10; 2 Chr 32:5. These torn-down buildings were also used as burial mounds for those who died in the fighting or through starvation and disease during the siege. The siege prohibited them from taking the bodies outside the city for burial and leaving them in their houses or in the streets would have defiled them.
[33:5] 20 tn Heb “Because I have hidden my face from.” The modern equivalent for this gesture of rejection is “to turn the back on.” See Ps 13:1 for comparable usage. The perfect is to be interpreted as a perfect of resolve (cf. IBHS 488-89 §30.5.1d and compare the usage in Ruth 4:3).
[33:5] 21 tn The translation and meaning of vv. 4-5 are somewhat uncertain. The translation and precise meaning of vv. 4-5 are uncertain at a number of points due to some difficult syntactical constructions and some debate about the text and meaning of several words. The text reads more literally, “33:4 For thus says the
[48:11] 22 tn Heb “Therefore his taste remains in him and his aroma is not changed.” The metaphor is changed into a simile in an attempt to help the reader understand the figure in the context.
[48:11] sn The picture is that of undisturbed complacency (cf. Zeph 1:12). Because Moab had never known the discipline of exile she had remained as she always was.
[49:2] 23 tn Heb “oracle of the
[49:2] 24 tn Heb “a desolate tel.” For the explanation of what a “tel” is see the study note on 30:18.
[49:2] 25 tn Heb “Its daughters will be burned with fire.” For the use of the word “daughters” to refer to the villages surrounding a larger city see BDB 123 s.v. I בַּת 4 and compare the usage in Judg 1:27.
[49:2] 26 tn Heb “says the
[49:20] 27 tn Heb “Therefore listen to the plan of the
[49:20] 28 sn Teman here appears to be a poetic equivalent for Edom, a common figure of speech in Hebrew poetry where the part is put for the whole. “The people of Teman” is thus equivalent to all the people of Edom.
[49:20] 29 tn Heb “They will surely drag them off, namely the young ones of the flock. He will devastate their habitation [or their sheepfold] on account of them.” The figure of the lion among the flock of sheep appears to be carried on here where the people are referred to as a flock and their homeland is referred to as a sheepfold. It is hard, however, to carry the figure over here into the translation, so the figures have been interpreted instead. Both of these last two sentences are introduced by a formula that indicates a strong affirmative oath (i.e., they are introduced by אִם לֹא [’im lo’; cf. BDB 50 s.v. אִם 1.b(2)]). The subject of the verb “they will drag them off” is the indefinite third plural which may be taken as a passive in English (cf. GKC 460 §144.g). The subject of the last line is the
[50:45] 30 tn The words “of Babylonia” are not in the text but are implicit from the context. They have been supplied in the translation to clarify the referent.
[50:45] sn The verbs in vv. 22-25 are all descriptive of the present, but all of this is really to take place in the future. Hebrew poetry has a way of rendering future actions as though they were already accomplished. The poetry of this section makes it difficult, however, to render the verbs as future as the present translation has regularly done.