Yeremia 9:1

9:1 (8:23) ¹  I wish that my head were a well full of water ² 

and my eyes were a fountain full of tears!

If they were, I could cry day and night

for those of my dear people ³  who have been killed.

Yeremia 9:8

9:8 Their tongues are like deadly arrows. ⁴ 

They are always telling lies. ⁵ 

Friendly words for their neighbors come from their mouths.

But their minds are thinking up ways to trap them. ⁶ 

Yeremia 9:13

9:13 The Lord answered, “This has happened because these people have rejected my laws which I gave them. They have not obeyed me or followed those laws. ⁷ 

Yeremia 9:17

9:17 The Lord who rules over all ⁸  told me to say to this people, ⁹ 

“Take note of what I say. ¹⁰ 

Call for the women who mourn for the dead!

Summon those who are the most skilled at it!” ¹¹ 

Yeremia 9:19

9:19 For the sound of wailing is soon to be heard in Zion.

They will wail, ¹²  ‘We are utterly ruined! ¹³  We are completely disgraced!

For our houses have been torn down

and we must leave our land.’” ¹⁴ 

[9:1]  ¹ sn Beginning with 9:1, the verse numbers through 9:26 in the English Bible differ from the verse numbers in the Hebrew text (BHS), with 9:1 ET = 8:23 HT, 9:2 ET = 9:1 HT, 9:3 ET = 9:2 HT, etc., through 9:26 ET = 9:25 HT. Beginning with 10:1 the verse numbers in the ET and HT are again the same.

[9:1]  ² tn Heb “I wish that my head were water.”

[9:1]  ³ tn Heb “daughter of my people.” For the translation given here see 4:11 and the note on the phrase “dear people” there.

[9:8]  ⁴ tc This reading follows the Masoretic consonants (the Kethib, a Qal active participle from שָׁחַט, shakhat). The Masoretes preferred to read “a sharpened arrow” (the Qere, a Qal passive participle from the same root or a homonym, meaning “hammered, beaten”). See HALOT 1354 s.v. II שָׁחַט for discussion. The exact meaning of the word makes little difference to the meaning of the metaphor itself.

[9:8]  ⁵ tn Heb “They speak deceit.”

[9:8]  ⁶ tn Heb “With his mouth a person speaks peace to his neighbor, but in his heart he sets an ambush for him.”

[9:13]  ⁷ tn Heb “and they have not walked in it (with “it” referring to “my law”).

[9:17]  ⁸ tn Heb “Yahweh of armies.”

[9:17]  sn For the significance of this title see the notes at 2:19 and 7:3.

[9:17]  ⁹ tn Heb “Thus says Yahweh of armies.” However, without some addition it is not clear to whom the command is addressed. The words are supplied in the translation for clarity and to help resolve a rather confusing issue of who is speaking throughout vv. 16-21. As has been evident throughout the translation, the speaker is not always indicated. Sometimes it is not even clear who the speaker is. In general the translation and the notes have reflected the general consensus in identifying who it is. Here, however, there is a good deal of confusion about who is speaking in vv. 18, 20-21. The Greek translation has the Lord speaking throughout with second plural pronouns in vv. 18, 21 and the absence of the first line in v. 22. It would be hard to explain how the MT arose if it were the original text. Critical commentators such as J. Bright, W. Holladay, and W. McKane resolve the issue by dropping out the introductory formula in v. 17 and the first line of v. 22 and assigning the whole lament to Jeremiah. It seems obvious from the first plural pronouns and the content of v. 18 (and probably v. 21 as well) and the fact that the Lord is referred to in other than the first person in v. 20 that he is not the speaker of those verses. I have attempted to resolve the issue by having Jeremiah report the Lord’s command in v. 17 and have the rest of the speech be essentially that of Jeremiah. It should be admitted, however, that the issue is far from resolved. Most English versions simply ignore the problem. The GNB (= TEV) is a rare exception.

[9:17]  ¹⁰ tn Heb “Consider!”

[9:17]  ¹¹ tn Heb “Call for the mourning women that they may come and send for the wise/skilled women that they may come.” The verbs here are masculine plural, addressed to the people.

[9:19]  ¹² tn The words “They will wail” are not in the text. They are supplied in the translation to make clear that this is the wailing that will be heard.

[9:19]  sn The destruction is still in the future, but it is presented graphically as though it had already taken place.

[9:19]  ¹³ tn Heb “How we are ruined!”

[9:19]  ¹⁴ tn The order of these two lines has been reversed for English stylistic reasons. The text reads in Hebrew “because we have left our land because they have thrown down our dwellings.” The two clauses offer parallel reasons for the cries “How ruined we are! [How] we are greatly disgraced!” But the first line must contain a prophetic perfect (because the lament comes from Jerusalem) and the second a perfect referring to a destruction that is itself future. This seems the only way to render the verse that would not be misleading.