Discovery BoxJeremiah 5:12-13
Context5:12 “These people have denied what the Lord says. 1
They have said, ‘That is not so! 2
No harm will come to us.
We will not experience war and famine. 3
5:13 The prophets will prove to be full of wind. 4
The Lord has not spoken through them. 5
So, let what they say happen to them.’”
Jeremiah 6:15
Context6:15 Are they ashamed because they have done such shameful things?
No, they are not at all ashamed.
They do not even know how to blush!
So they will die, just like others have died. 6
They will be brought to ruin when I punish them,”
says the Lord.
Jeremiah 8:12
Context8:12 Are they ashamed because they have done such disgusting things?
No, they are not at all ashamed!
They do not even know how to blush!
So they will die just like others have died. 7
They will be brought to ruin when I punish them,
says the Lord.
Jeremiah 20:6
Context20:6 You, Pashhur, and all your household 8 will go into exile in Babylon. You will die there and you will be buried there. The same thing will happen to all your friends to whom you have prophesied lies.’” 9
Jeremiah 23:14-15
Context23:14 But I see the prophets of Jerusalem 10
doing something just as shocking.
They are unfaithful to me
and continually prophesy lies. 11
So they give encouragement to people who are doing evil,
with the result that they do not stop their evildoing. 12
I consider all of them as bad as the people of Sodom,
and the citizens of Jerusalem as bad as the people of Gomorrah. 13
23:15 So then I, the Lord who rules over all, 14
have something to say concerning the prophets of Jerusalem: 15
‘I will make these prophets eat the bitter food of suffering
and drink the poison water of judgment. 16
For the prophets of Jerusalem are the reason 17
that ungodliness 18 has spread throughout the land.’”
Jeremiah 28:15-17
Context28:15 Then the prophet Jeremiah told the prophet Hananiah, “Listen, Hananiah! The Lord did not send you! You are making these people trust in a lie! 19 28:16 So the Lord says, ‘I will most assuredly remove 20 you from the face of the earth. You will die this very year because you have counseled rebellion against the Lord.’” 21
28:17 In the seventh month of that very same year 22 the prophet Hananiah died.
Jeremiah 29:20-21
Context29:20 ‘So pay attention to what I, the Lord, have said, 23 all you exiles whom I have sent to Babylon from Jerusalem.’
29:21 “The Lord God of Israel who rules over all 24 also has something to say about Ahab son of Kolaiah and Zedekiah son of Maaseiah, who are prophesying lies to you and claiming my authority to do so. 25 ‘I will hand them over to King Nebuchadnezzar of Babylon and he will execute them before your very eyes.
Jeremiah 31:1--32:44
Context31:1 At that time I will be the God of all the clans of Israel 26
and they will be my people.
I, the Lord, affirm it!” 27
31:2 The Lord says,
“The people of Israel who survived
death at the hands of the enemy 28
will find favor in the wilderness
as they journey to find rest for themselves.
31:3 In a far-off land the Lord will manifest himself to them.
He will say to them, ‘I have loved you with an everlasting love.
That is why I have continued to be faithful to you. 29
31:4 I will rebuild you, my dear children Israel, 30
so that you will once again be built up.
Once again you will take up the tambourine
and join in the happy throng of dancers. 31
31:5 Once again you will plant vineyards
on the hills of Samaria. 32
Those who plant them
will once again enjoy their fruit. 33
31:6 Yes, a time is coming
when watchmen 34 will call out on the mountains of Ephraim,
“Come! Let us go to Zion
to worship the Lord our God!”’” 35
31:7 Moreover, 36 the Lord says,
“Sing for joy for the descendants of Jacob.
Utter glad shouts for that foremost of the nations. 37
Make your praises heard. 38
Then say, ‘Lord, rescue your people.
Deliver those of Israel who remain alive.’ 39
31:8 Then I will reply, 40 ‘I will bring them back from the land of the north.
I will gather them in from the distant parts of the earth.
Blind and lame people will come with them,
so will pregnant women and women about to give birth.
A vast throng of people will come back here.
31:9 They will come back shedding tears of contrition.
I will bring them back praying prayers of repentance. 41
I will lead them besides streams of water,
along smooth paths where they will never stumble. 42
I will do this because I am Israel’s father;
Ephraim 43 is my firstborn son.’”
31:10 Hear what the Lord has to say, O nations.
Proclaim it in the faraway lands along the sea.
Say, “The one who scattered Israel will regather them.
He will watch over his people like a shepherd watches over his flock.”
31:11 For the Lord will rescue the descendants of Jacob.
He will secure their release 44 from those who had overpowered them. 45
31:12 They will come and shout for joy on Mount Zion.
They will be radiant with joy 46 over the good things the Lord provides,
the grain, the fresh wine, the olive oil,
the young sheep and calves he has given to them.
They will be like a well-watered garden
and will not grow faint or weary any more.
31:13 The Lord says, 47 “At that time young women will dance and be glad.
Young men and old men will rejoice. 48
I will turn their grief into gladness.
I will give them comfort and joy in place of their sorrow.
31:14 I will provide the priests with abundant provisions. 49
My people will be filled to the full with the good things I provide.”
31:15 The Lord says,
“A sound is heard in Ramah, 50
a sound of crying in bitter grief.
It is the sound of Rachel weeping for her children
and refusing to be comforted, because her children are gone.” 51
31:16 The Lord says to her, 52
“Stop crying! Do not shed any more tears! 53
For your heartfelt repentance 54 will be rewarded.
Your children will return from the land of the enemy.
I, the Lord, affirm it! 55
31:17 Indeed, there is hope for your posterity. 56
Your children will return to their own territory.
I, the Lord, affirm it! 57
31:18 I have indeed 58 heard the people of Israel 59 say mournfully,
‘We were like a calf untrained to the yoke. 60
You disciplined us and we learned from it. 61
Let us come back to you and we will do so, 62
for you are the Lord our God.
31:19 For after we turned away from you we repented.
After we came to our senses 63 we beat our breasts in sorrow. 64
We are ashamed and humiliated
because of the disgraceful things we did previously.’ 65
31:20 Indeed, the people of Israel are my dear children.
They are the children I take delight in. 66
For even though I must often rebuke them,
I still remember them with fondness.
So I am deeply moved with pity for them 67
and will surely have compassion on them.
I, the Lord, affirm it! 68
31:21 I will say, 69 ‘My dear children of Israel, 70 keep in mind
the road you took when you were carried off. 71
Mark off in your minds the landmarks.
Make a mental note of telltale signs marking the way back.
Return, my dear children of Israel.
Return to these cities of yours.
31:22 How long will you vacillate, 72
you who were once like an unfaithful daughter? 73
For I, the Lord, promise 74 to bring about something new 75 on the earth,
something as unique as a woman protecting a man!’” 76
31:23 The Lord God of Israel who rules over all 77 says,
“I will restore the people of Judah to their land and to their towns.
When I do, they will again say 78 of Jerusalem, 79
‘May the Lord bless you, you holy mountain,
the place where righteousness dwells.’ 80
31:24 The land of Judah will be inhabited by people who live in its towns
as well as by farmers and shepherds with their flocks. 81
31:25 I will fully satisfy the needs of those who are weary
and fully refresh the souls of those who are faint. 82
31:26 Then they will say, ‘Under these conditions I can enjoy sweet sleep
when I wake up and look around.’” 83
31:27 “Indeed, a time is coming,” 84 says the Lord, 85 “when I will cause people and animals to sprout up in the lands of Israel and Judah. 86 31:28 In the past I saw to it that they were uprooted and torn down, that they were destroyed and demolished. But now I will see to it that they are built up and firmly planted. 87 I, the Lord, affirm it!” 88
31:29 “When that time comes, people will no longer say, ‘The parents have eaten sour grapes, but the children’s teeth have grown numb.’ 89 31:30 Rather, each person will die for his own sins. The teeth of the person who eats the sour grapes will themselves grow numb. 90
31:31 “Indeed, a time is coming,” says the Lord, 91 “when I will make a new covenant 92 with the people of Israel and Judah. 93 31:32 It will not be like the old 94 covenant that I made with their ancestors 95 when I delivered them 96 from Egypt. For they violated that covenant, even though I was like a faithful husband to them,” 97 says the Lord. 98 31:33 “But I will make a new covenant with the whole nation of Israel 99 after I plant them back in the land,” 100 says the Lord. 101 “I will 102 put my law within them 103 and write it on their hearts and minds. 104 I will be their God and they will be my people. 105
31:34 “People will no longer need to teach their neighbors and relatives to know me. 106 For all of them, from the least important to the most important, will know me,” 107 says the Lord. “For 108 I will forgive their sin and will no longer call to mind the wrong they have done.”
31:35 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. 109
31:36 The Lord affirms, 110 “The descendants of Israel will not
cease forever to be a nation in my sight.
That could only happen if the fixed ordering of the heavenly lights
were to cease to operate before me.” 111
31:37 The Lord says, “I will not reject all the descendants of Israel
because of all that they have done. 112
That could only happen if the heavens above could be measured
or the foundations of the earth below could all be explored,” 113
says the Lord. 114
31:38 “Indeed a time is coming,” 115 says the Lord, 116 “when the city of Jerusalem 117 will be rebuilt as my special city. 118 It will be built from the Tower of Hananel westward to the Corner Gate. 119 31:39 The boundary line will extend beyond that, straight west from there to the Hill of Gareb and then turn southward to Goah. 120 31:40 The whole valley where dead bodies and sacrificial ashes are thrown 121 and all the terraced fields 122 out to the Kidron Valley 123 on the east as far north 124 as the Horse Gate 125 will be included within this city that is sacred to the Lord. 126 The city will never again be torn down or destroyed.”
32:1 In the tenth year that Zedekiah was ruling over Judah the Lord spoke to Jeremiah. 127 That was the same as the eighteenth year of Nebuchadnezzar.
32:2 Now at that time, 128 the armies of the king of Babylon were besieging Jerusalem. 129 The prophet Jeremiah was confined in the courtyard of the guardhouse 130 attached to the royal palace of Judah. 32:3 For King Zedekiah 131 had confined Jeremiah there after he had reproved him for prophesying as he did. He had asked Jeremiah, “Why do you keep prophesying these things? Why do you keep saying that the Lord says, ‘I will hand this city over to the king of Babylon? I will let him capture it. 132 32:4 King Zedekiah of Judah will not escape from the Babylonians. 133 He will certainly be handed over to the king of Babylon. He must answer personally to the king of Babylon and confront him face to face. 134 32:5 Zedekiah will be carried off to Babylon and will remain there until I have fully dealt with him. 135 I, the Lord, affirm it! 136 Even if you 137 continue to fight against the Babylonians, 138 you cannot win.’”
32:6 So now, Jeremiah said, “The Lord told me, 139 32:7 ‘Hanamel, the son of your uncle Shallum, will come to you soon. He will say to you, “Buy my field at Anathoth because you are entitled 140 as my closest relative to buy it.”’ 141 32:8 Now it happened just as the Lord had said! My cousin Hanamel 142 came to me in the courtyard of the guardhouse. He said to me, ‘Buy my field which is at Anathoth in the territory of the tribe of Benjamin. Buy it for yourself since you are entitled as my closest relative to take possession of it for yourself.’ When this happened, I recognized that the Lord had indeed spoken to me. 32:9 So I bought the field at Anathoth from my cousin Hanamel. I weighed out seven ounces of silver and gave it to him to pay for it. 143 32:10 I signed the deed of purchase, 144 sealed it, and had some men serve as witnesses to the purchase. 145 I weighed out the silver for him on a scale. 32:11 There were two copies of the deed of purchase. One was sealed and contained the order of transfer and the conditions of purchase. 146 The other was left unsealed. 32:12 I took both copies of the deed of purchase 147 and gave them to Baruch son of Neriah, the son of Mahseiah. I gave them to him in the presence 148 of my cousin 149 Hanamel, the witnesses who had signed the deed of purchase, and all the Judeans who were housed in the courtyard of the guardhouse. 32:13 In the presence of all these people I instructed Baruch, 32:14 ‘The Lord God of Israel who rules over all 150 says, “Take these documents, both the sealed copy of the deed of purchase and the unsealed copy. Put them in a clay jar so that they may be preserved for a long time to come.”’ 151 32:15 For the Lord God of Israel who rules over all 152 says, “Houses, fields, and vineyards will again be bought in this land.”’ 153
32:16 “After I had given the copies of the deed of purchase to Baruch son of Neriah, I prayed to the Lord, 32:17 ‘Oh, Lord God, 154 you did indeed 155 make heaven and earth by your mighty power and great strength. 156 Nothing is too hard for you! 32:18 You show unfailing love to thousands. 157 But you also punish children for the sins of their parents. 158 You are the great and powerful God who is known as the Lord who rules over all. 159 32:19 You plan great things and you do mighty deeds. 160 You see everything people do. 161 You reward each of them for the way they live and for the things they do. 162 32:20 You did miracles and amazing deeds in the land of Egypt which have had lasting effect. By this means you gained both in Israel and among humankind a renown that lasts to this day. 163 32:21 You used your mighty power and your great strength to perform miracles and amazing deeds and to bring great terror on the Egyptians. By this means you brought your people Israel out of the land of Egypt. 164 32:22 You kept the promise that you swore on oath to their ancestors. 165 You gave them a land flowing with milk and honey. 166 32:23 But when they came in and took possession of it, they did not obey you or live as you had instructed them. They did not do anything that you commanded them to do. 167 So you brought all this disaster on them. 32:24 Even now siege ramps have been built up around the city 168 in order to capture it. War, 169 starvation, and disease are sure to make the city fall into the hands of the Babylonians 170 who are attacking it. 171 Lord, 172 you threatened that this would happen. Now you can see that it is already taking place. 173 32:25 The city is sure to fall into the hands of the Babylonians. 174 Yet, in spite of this, 175 you, Lord God, 176 have said to me, “Buy that field with silver and have the transaction legally witnessed.”’” 177
32:26 The Lord answered Jeremiah. 178 32:27 “I am the Lord, the God of all humankind. There is, indeed, nothing too difficult for me. 179 32:28 Therefore I, the Lord, say: 180 ‘I will indeed hand 181 this city over to King Nebuchadnezzar of Babylon and the Babylonian army. 182 They will capture it. 32:29 The Babylonian soldiers 183 that are attacking this city will break into it and set it on fire. They will burn it down along with the houses where people have made me angry by offering sacrifices to the god Baal and by pouring out drink offerings to other gods on their rooftops. 184 32:30 This will happen because the people of Israel and Judah have repeatedly done what displeases me 185 from their earliest history until now 186 and because they 187 have repeatedly made me angry by the things they have done. 188 I, the Lord, affirm it! 189 32:31 This will happen because 190 the people of this city have aroused my anger and my wrath since the time they built it until now. 191 They have made me so angry that I am determined to remove 192 it from my sight. 32:32 I am determined to do so because the people of Israel and Judah have made me angry with all their wickedness – they, their kings, their officials, their priests, their prophets, and especially the people of Judah and the citizens of Jerusalem 193 have done this wickedness. 194 32:33 They have turned away from me instead of turning to me. 195 I tried over and over again 196 to instruct them, but they did not listen and respond to correction. 197 32:34 They set up their disgusting idols in the temple which I have claimed for my own 198 and defiled it. 32:35 They built places of worship for the god Baal in the Valley of Ben Hinnom so that they could sacrifice their sons and daughters to the god Molech. 199 Such a disgusting practice was not something I commanded them to do! It never even entered my mind to command them to do such a thing! So Judah is certainly liable for punishment.’ 200
32:36 “You and your people 201 are right in saying, ‘War, 202 starvation, and disease are sure to make this city fall into the hands of the king of Babylon.’ 203 But now I, the Lord God of Israel, have something further to say about this city: 204 32:37 ‘I will certainly regather my people from all the countries where I will have exiled 205 them in my anger, fury, and great wrath. I will bring them back to this place and allow them to live here in safety. 32:38 They will be my people, and I will be their God. 206 32:39 I will give them a single-minded purpose to live in a way that always shows respect for me. They will want to do that for 207 their own good and the good of the children who descend from them. 32:40 I will make a lasting covenant 208 with them that I will never stop doing good to them. 209 I will fill their hearts and minds with respect for me so that 210 they will never again turn 211 away from me. 32:41 I will take delight in doing good to them. I will faithfully and wholeheartedly plant them 212 firmly in the land.’
32:42 “For I, the Lord, say: 213 ‘I will surely bring on these people all the good fortune that I am hereby promising them. I will be just as sure to do that as I have been in bringing all this great disaster on them. 214 32:43 You and your people 215 are saying that this land will become desolate, uninhabited by either people or animals. You are saying that it will be handed over to the Babylonians. 216 But fields 217 will again be bought in this land. 218 32:44 Fields will again be bought with silver, and deeds of purchase signed, sealed, and witnessed. This will happen in the territory of Benjamin, the villages surrounding Jerusalem, the towns in Judah, the southern hill country, the western foothills, and southern Judah. 219 For I will restore them to their land. 220 I, the Lord, affirm it!’” 221
1 Kings 22:25
Context22:25 Micaiah replied, “Look, you will see in the day when you go into an inner room to hide.”
Ezekiel 14:10
Context14:10 They will bear their punishment; 222 the punishment of the one who sought an oracle will be the same as the punishment of the prophet who gave it 223
Amos 7:17
Context7:17 “Therefore this is what the Lord says:
‘Your wife will become a prostitute in the streets 224
and your sons and daughters will die violently. 225
Your land will be given to others 226
and you will die in a foreign 227 land.
Israel will certainly be carried into exile 228 away from its land.’”
Amos 7:2
Context7:2 When they had completely consumed the earth’s vegetation, I said,
“Sovereign Lord, forgive Israel! 229
How can Jacob survive? 230
He is too weak!” 231
Amos 2:1-3
Context2:1 This is what the Lord says:
“Because Moab has committed three crimes 232 –
make that four! 233 – I will not revoke my decree of judgment. 234
They burned the bones of Edom’s king into lime. 235
2:2 So I will set Moab on fire, 236
and it will consume Kerioth’s 237 fortresses.
Moab will perish 238 in the heat of battle 239
amid war cries and the blaring 240 of the ram’s horn. 241
2:3 I will remove 242 Moab’s leader; 243
I will kill all Moab’s 244 officials 245 with him.”
The Lord has spoken!
Amos 2:14
Context2:14 Fast runners will find no place to hide; 246
strong men will have no strength left; 247
warriors will not be able to save their lives.
Revelation 19:20
Context19:20 Now 248 the beast was seized, and along with him the false prophet who had performed the signs on his behalf 249 – signs by which he deceived those who had received the mark of the beast and those who worshiped his image. Both of them were thrown alive into the lake of fire burning with sulfur. 250
[5:12] 1 tn Heb “have denied the
[5:12] 2 tn Or “he will do nothing”; Heb “Not he [or it]!”
[5:12] 3 tn Heb “we will not see the sword and famine.”
[5:13] 4 tn Heb “will be wind.”
[5:13] 5 tc Heb “the word is not in them.” The MT has a highly unusual form here, the Piel perfect with the definite article (הַדִּבֵּר, haddibber). It is undoubtedly best to read with the LXX (Greek version) and one Hebrew
[6:15] 6 tn Heb “They will fall among the fallen.”
[8:12] 7 tn Heb “They will fall among the fallen.”
[20:6] 8 tn Heb “all who live in your house.” This included his family and his servants.
[20:6] 9 sn As a member of the priesthood and the protector of order in the temple, Pashhur was undoubtedly one of those who promulgated the deceptive belief that the
[23:14] 10 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[23:14] 11 tn Or “they commit adultery and deal falsely.” The word “shocking” only occurs here and in 5:30 where it is found in the context of prophesying lies. This almost assures that the reference to “walking in lies” (Heb “in the lie”) is referring to false prophesy. Moreover the references to the prophets in 5:13 and in 14:13-15 are all in the context of false prophesy as are the following references in this chapter in 23:24, 26, 32 and in 28:15. This appears to be the theme of this section. This also makes it likely that the reference to adultery is not literal adultery, though two of the false prophets in Babylon were guilty of this (29:23). The reference to “encouraging those who do evil” that follows also makes more sense if they were preaching messages of comfort rather than messages of doom. The verbs here are infinitive absolutes in place of the finite verb, probably used to place greater emphasis on the action (cf. Hos 4:2 in a comparable judgment speech.)
[23:14] 12 tn Heb “So they strengthen the hands of those doing evil so that they do not turn back from their evil.” For the use of the figure “strengthen the hands” meaning “encourage” see Judg 9:24; Ezek 13:22 (and cf. BDB 304 s.v. חָזַק Piel.2). The vav consecutive on the front of the form gives the logical consequence equivalent to “so” in the translation.
[23:14] 13 tn Heb “All of them are to me like Sodom and its [Jerusalem’s] inhabitants like Gomorrah.”
[23:15] 14 tn Heb “Yahweh of armies.”
[23:15] 15 tn Heb “Therefore, thus says the
[23:15] 16 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] 17 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] 18 sn A word that derives from this same Hebrew word is used in v. 11 at the beginning of the
[28:15] 19 tn Or “You are giving these people false assurances.”
[28:16] 20 sn There is a play on words here in Hebrew between “did not send you” and “will…remove you.” The two verbs are from the same root word in Hebrew. The first is the simple active and the second is the intensive.
[28:16] 21 sn In giving people false assurances of restoration when the
[28:17] 22 sn Comparison with Jer 28:1 shows that this whole incident took place in the space of two months. Hananiah had prophesied that the captivity would be over before two years had past. However, before two months were past, Hananiah himself died in fulfillment of Jeremiah’s prophecy of his death. His death was a validation of Jeremiah as a true prophet. The subsequent events of 588
[29:20] 23 tn Heb “pay attention to the word of the
[29:21] 24 tn Heb “Yahweh of armies, the God of Israel.”
[29:21] 25 tn Heb “prophesying lies in my name.” For an explanation of this idiom see the study notes on 14:14 and 23:27.
[31:1] 26 sn This verse repeats v. 22 but with specific reference to all the clans of Israel, i.e., to all Israel and Judah. It functions here as a transition to the next section which will deal with the restoration of Israel (31:3-20) and Judah (31:21-25) and their reunification in the land (31:27-29) under a new covenant relation with God (31:31-37). See also the study note on 30:3 for further reference to this reunification in Jeremiah and the other prophets.
[31:1] 27 tn Heb “Oracle of the
[31:2] 28 tn Heb “who survived the sword.”
[31:3] 29 tn Or “The people of Israel who survived the onslaughts of Egypt and Amalek found favor in the wilderness as they journeyed to find rest. At that time long ago the
[31:4] 30 tn Heb “Virgin Israel.”
[31:4] 31 sn Contrast Jer 7:34 and 25:10.
[31:5] 32 map For location see Map2 B1; Map4 D3; Map5 E2; Map6 A4; Map7 C1.
[31:5] 33 sn The terms used here refer to the enjoyment of a period of peace and stability and the reversal of the curse (contrast, e.g., Deut 28:30). The Hebrew word translated “enjoy its fruit” is a technical one that refers to the owner of a vineyard getting to enjoy its fruit in the fifth year after it was planted, the crops of the first three years lying fallow, and that of the fourth being given to the
[31:6] 34 sn Watchmen were stationed at vantage points to pass on warning of coming attack (Jer 6:17; Ezek 33:2, 6) or to spread the news of victory (Isa 52:8). Here reference is made to the watchmen who signaled the special times of the year such as the new moon and festival times when Israel was to go to Jerusalem to worship. Reference is not made to these in the Hebrew Bible but there is a good deal of instruction regarding them in the later Babylonian Talmud.
[31:6] 35 sn Not only will Israel and Judah be reunited under one ruler (cf. 23:5-6), but they will share a unified place and practice of worship once again in contrast to Israel using the illicit places of worship, illicit priesthood, and illicit feasts instituted by Jeroboam (1 Kgs 12:26-31) and continued until the downfall of Samaria in 722
[31:7] 36 tn See the translator’s notes on 30:5, 12.
[31:7] 37 tn Heb “for the head/chief of the nations.” See BDB 911 s.v. רֹאשׁ 3.c and compare usage in Ps 18:44 referring to David as the “chief” or “foremost ruler” of the nations.
[31:7] 38 tn It is unclear who the addressees of the masculine plural imperatives are in this verse. Possibly they are the implied exiles who are viewed as in the process of returning and praying for their fellow countrymen.
[31:7] 39 tc Or “The
[31:8] 40 tn The words “And I will reply” are not in the text but the words vv. 8-9 appear to be the answer to the petition at the end of v. 7. These words are supplied in the translation for clarity.
[31:9] 41 tn Heb “They will come with weeping; I will bring them with supplication.” The ideas of contrition and repentance are implicit from the context (cf. vv. 18-19) and are supplied for clarity.
[31:9] 42 sn Jer 31:8-9 are reminiscent of the “New Exodus” motif of Isa 40-66 which has already been referred to in Jer 16:14-15; 23:7-8. See especially Isa 35:3-10; 40:3-5, 11; 41:17-20; 42:14-17; 43:16-21; 49:9-13. As there, the New Exodus will so outstrip the old that the old will pale in comparison and be almost forgotten (see Jer 23:7-8).
[31:9] 43 sn Ephraim was the second son of Joseph who was elevated to a place of prominence in the family of Jacob by the patriarch’s special blessing. It was the strongest tribe in northern Israel and Samaria lay in its territory. It is often used as a poetic parallel for Israel as here. The poetry is not speaking of two separate entities here; it is a way of repeating an idea for emphasis. Moreover, there is no intent to show special preference for northern Israel over Judah. All Israel is metaphorically God’s son and the object of his special care and concern (Exod 4:22; Deut 32:6).
[31:11] 44 sn Two rather theologically significant metaphors are used in this verse. The Hebrew word translated “will set…free” is a word used in the legal sphere for paying a redemption price to secure the freedom of a person or thing (see, e.g., Exod 13:13, 15). It is used metaphorically and theologically to refer to Israel’s deliverance from Egyptian bondage (Deut 15:15; Mic 6:4) and its deliverance from Babylonian exile (Isa 35:10). The word translated “secure their release” is a word used in the sphere of family responsibility where a person paid the price to free an indentured relative (Lev 25:48, 49) or paid the price to restore a relative’s property seized to pay a debt (Lev 25:25, 33). This word, too, was used to refer metaphorically and theologically to Israel’s deliverance from Egyptian bondage (Exod 6:6) or release from Babylonian exile (Isa 43:1-4; 44:22). These words are traditionally translated “ransom” and “redeem” and are a part of traditional Jewish and Christian vocabulary for physical and spiritual deliverance.
[31:11] 45 tn Heb “from the hand/power of the one too strong for him.”
[31:12] 46 tn Reading a Qal perfect from the root II נָהַר (nahar; so KBL 509 s.v. and HALOT 639 s.v.) rather than I נָהַר (so BDB 625 s.v.).
[31:13] 47 tn Heb “Oracle of the
[31:13] 48 tc The translation follows the reading of the LXX (Greek version). The Hebrew reads “will dance and be glad, young men and old men together.” The Greek version presupposes a Qal imperfect of a rare verb (יַחְדּוּ [yakhdu] from the verb חָדָה [khadah]; see BDB 292 s.v. II חָדָה Qal) as opposed to the Hebrew text which reads a common adverb יַחְדָּו (yakhdav). The consonantal text is the same but the vocalization is different. There are no other examples of the syntax of the adverb used this way (i.e., of a compound subject added to a third subject) and the vocalization of the Hebrew text can be explained on the basis of a scribe misvocalizing the text based on his greater familiarity with the adverb.
[31:14] 49 tn Heb “I will satiate the priests with fat.” However, the word translated “fat” refers literally to the fat ashes of the sacrifices (see Lev 1:16; 4:2 and cf. BDB 206 s.v. דֶּשֶׁן 2. The word is used more abstractly for “abundance” or “rich food” (see Job 36:16 and BDB 206 s.v. דֶּשֶׁן 1). The people and the priests were prohibited from eating the fat (Lev 7:23-24).
[31:15] 50 sn Ramah is a town in Benjamin approximately five miles (8 km) north of Jerusalem. It was on the road between Bethel and Bethlehem. Traditionally, Rachel’s tomb was located near there at a place called Zelzah (1 Sam 10:2). Rachel was the mother of Joseph and Benjamin and was very concerned about having children because she was barren (Gen 30:1-2) and went to great lengths to have them (Gen 30:3, 14-15, 22-24). She was the grandmother of Ephraim and Manasseh which were two of the major tribes in northern Israel. Here Rachel is viewed metaphorically as weeping for her “children,” the descendants of Ephraim and Manasseh, who had been carried away into captivity in 722
[31:15] 51 tn Or “gone into exile” (cf. v. 16), though some English versions take this as meaning “dead” (e.g., NCV, CEV, NLT), presumably in light of Matt 2:18.
[31:16] 52 tn The words “to her” are not in the text but are implicit from the context. They are supplied in the translation for clarity.
[31:16] 53 tn Heb “Refrain your voice from crying and your eyes from tears.”
[31:16] 54 tn Heb “your work.” Contextually her “work” refers to her weeping and refusing to be comforted, that is, signs of genuine repentance (v. 15).
[31:16] 55 tn Heb “Oracle of the
[31:17] 56 tn For this nuance for the Hebrew word אַחֲרִית (’akharit) see BDB 31 s.v. אַחֲרִית d and compare usage in Pss 37:38; 109:13. Others translate “your future” but the “future” lies with the return of her descendants, her posterity.
[31:17] 57 tn Heb “Oracle of the
[31:18] 58 tn The use of “indeed” is intended to reflect the infinitive absolute which precedes the verb for emphasis (see IBHS 585-86 §35.3.1f).
[31:18] 59 tn Heb “Ephraim.” See the study note on 31:9. The more familiar term is used, the term “people” added to it, and plural pronouns used throughout the verse to aid in understanding.
[31:18] 60 tn Heb “like an untrained calf.” The metaphor is that of a calf who has never been broken to bear the yoke (cf. Hos 4:16; 10:11).
[31:18] 61 tn The verb here is from the same root as the preceding and is probably an example of the “tolerative Niphal,” i.e., “I let myself be disciplined/I responded to it.” See IBHS 389-90 §23.4g and note the translation of some of the examples there, especially Isa 19:22; 65:1.
[31:18] 62 tn Heb “Bring me back in order that I may come back.” For the use of the plural pronouns see the marginal note at the beginning of the verse. The verb “bring back” and “come back” are from the same root in two different verbal stems and in the context express the idea of spiritual repentance and restoration of relationship not physical return to the land. (See BDB 999 s.v. שׁוּב Hiph.2.a for the first verb and 997 s.v. Qal.6.c for the second.) For the use of the cohortative to express purpose after the imperative see GKC 320 §108.d or IBHS 575 §34.5.2b.
[31:19] 63 tn For this meaning of the verb see HAL 374 s.v. יָדַע Nif 5 or W. L. Holladay, Concise Hebrew and Aramaic Lexicon, 129. REB translates “Now that I am submissive” relating the verb to a second root meaning “be submissive.” (See HALOT 375 s.v. II יָדַע and J. Barr, Comparative Philology and the Text of the Old Testament, 19-21, for evidence for this verb. Other passages cited with this nuance are Judg 8:16; Prov 10:9; Job 20:20.)
[31:19] 64 tn Heb “I struck my thigh.” This was a gesture of grief and anguish (cf. Ezek 21:12 [21:17 HT]). The modern equivalent is “to beat the breast.”
[31:19] 65 tn Heb “because I bear the reproach of my youth.” For the plural referents see the note at the beginning of v. 18.
[31:20] 66 tn Heb “Is Ephraim a dear son to me or a child of delight?” For the substitution of Israel for Ephraim and the plural pronouns for the singular see the note on v. 18. According to BDB 210 s.v. הֲ 1.c the question is rhetorical having the force of an impassioned affirmation. See 1 Sam 2:27; Job 41:9 (41:1 HT) for parallel usage.
[31:20] 67 tn Heb “my stomach churns for him.” The parallelism shows that this refers to pity or compassion.
[31:20] 68 tn Heb “Oracle of the
[31:21] 69 tn The words “I will say” are not in the text. They are supplied in the translation to mark the transition from the address about Israel in a response to Rachel’s weeping (vv. 15-20) to a direct address to Israel which is essentially the answer to Israel’s prayer of penitence (cf. G. L. Keown, P. J. Scalise, T. G. Smothers, Jeremiah 26-52 [WBC], 121.)
[31:21] 70 tn Heb “Virgin Israel.” For the significance see the study note on 31:3.
[31:21] 71 tn Heb “Set your mind to the highway, the way which you went.” The phrase “the way you went” has been translated “the road you took when you were carried off” to help the reader see the reference to the exile implicit in the context. The verb “which you went” is another example of the old second feminine singular which the Masoretes typically revocalize (Kethib הָלָכְתִּי [halakhti]; Qere הָלָכְתְּ [halakht]). The vocative has been supplied in the translation at the beginning to help make the transition from third person reference to Ephraim/Israel in the preceding to second person in the following and to identify the referent of the imperatives. Likewise, this line has been moved to the front to show that the reference to setting up sign posts and landmarks is not literal but figurative, referring to making a mental note of the way they took when carried off so that they can easily find their way back. Lines three and four in the Hebrew text read, “Set up sign posts for yourself; set up guideposts/landmarks for yourself.” The word translated “telltale signs marking the way” occurs only here. Though its etymology and precise meaning are unknown, all the lexicons agree in translating it as “sign post” or something similar based on the parallelism.
[31:22] 72 tn The translation “dilly-dally” is suggested by J. Bright, Jeremiah (AB), 276. The verb occurs only here in this stem (the Hitpael) and only one other time in any other stem (the Qal in Song 5:6). The dictionaries define it as “to turn this way and that” (cf., e.g., BDB 330 s.v. חָמַק Hithp.). In the context it refers to turning this way and that looking for the way back.
[31:22] 73 sn Israel’s backsliding is forgotten and forgiven. They had once been characterized as an apostate people (3:14, 22; the word “apostate” and “unfaithful” are the same in Hebrew) and figuratively depicted as an adulterous wife (3:20). Now they are viewed as having responded to his invitation (compare 31:18-19 with 3:22-25). Hence they are no longer depicted as an unfaithful daughter but as an unsullied virgin (see the literal translation of “my dear children” in vv. 4, 21 and the study note on v. 4.)
[31:22] 74 tn Heb “For the
[31:22] 75 sn Heb “create.” This word is always used with God as the subject and refers to the production of something new or unique, like the creation of the world and the first man and woman (Gen 1:1; 2:3; 1:27; 5:1) or the creation of a new heavens and a new earth in a new age (Isa 65:17), or the bringing about of new and unique circumstances (Num 16:30). Here reference is made contextually to the new exodus, that marvelous deliverance which will be so great that the old will pale in comparison (see the first note on v. 9).
[31:22] 76 tn The meaning of this last line is uncertain. The translation has taken it as proverbial for something new and unique. For a fairly complete discussion of most of the options see C. Feinberg, “Jeremiah,” EBC 6:571. For the nuance of “protecting” for the verb here see BDB 686 s.v. סָבַב Po‘ 1 and compare the usage in Deut 32:10.
[31:23] 77 tn Heb “Yahweh of armies, the God of Israel.” See 7:3 and the study note of 2:19 for the rendering of this title and an explanation of its significance.
[31:23] 78 tn Heb “They [i.e., people (the indefinite plural, GKC 460 §144.g)] will again say in the land of Judah and in its cities when I restore their fortunes.” For the meaning of the idiom “to restore the fortunes” see the translator’s note on 29:14.
[31:23] 79 tn The words “of Jerusalem” are not in the text but it is implicit in the titles that follow. They have been supplied in the translation for clarity to aid in identifying the referent.
[31:23] 80 sn The blessing pronounced on the city of Zion/Jerusalem by the restored exiles looks at the restoration of its once exalted state as the city known for its sanctity and its just dealing (see Isa 1:21 and Ps 122). This was a reversal of the state of Jerusalem in the time of Isaiah and Jeremiah where wickedness not righteousness characterized the inhabitants of the city (cf. Isa 1:21; Jer 4:14; 5:1; 13:27). The blessing here presupposes the rebuilding of the city of Jerusalem and the temple which gave the city its sanctity.
[31:24] 81 tn The translation “those who move about with their flocks” is based on an emendation of the Hebrew text which reads a third plural Qal perfect (נָסְעוּ, nos’u) to a masculine plural Qal participle in the construct (נֹסְעֵי, nosÿ’e) as suggested in the BHS fn. For the use of the construct participle before a noun with a preposition see GKC 421 §130.a. It is generally agreed that three classes of people are referred to here, townspeople, farmers, and shepherds. But the syntax of the Hebrew sentence is a little awkward: “And they [i.e., “people” (the indefinite plural, GKC 460 §144.g)] will live in it, Judah and all its cities [an apposition of nearer definition (GKC 425-26 §131.n)], [along with] farmers and those who move about with their flocks.” The first line refers awkwardly to the townspeople and the other two classes are added asyndetically (i.e., without the conjunction “and”).
[31:25] 82 tn The verbs here again emphasize that the actions are as good as done (i.e., they are prophetic perfects; cf. GKC 312-13 §106.n).
[31:26] 83 tn Or “When I, Jeremiah, heard this, I woke up and looked around. My sleep had been very pleasant.” The text is somewhat enigmatic. It has often been explained as an indication that Jeremiah had received this communication (30:3–31:26) while in a prophetic trance (compare Dan 10:9). However, there is no other indication that this is a vision or a vision report. G. L. Keown, P. J. Scalise, and T. G. Smothers (Jeremiah 26-52 [WBC], 124, 128-29) suggest that this is a speech of the restored (and refreshed) exiles like that which is formally introduced in v. 23. This speech, however, is not formally introduced. This interpretation is also reflected in TEV, CEV and is accepted here as fitting the context better and demanding less presuppositions. The Hebrew text reads literally, “Upon this I awoke and looked and my sleep was sweet to me.” Keown, Scalise, and Smothers have the best discussion of these two options as well as several other options.
[31:27] 84 tn Heb “Behold days are coming!” The particle “Behold” is probably used here to emphasize the reality of a fact. See the translator’s note on 1:6.
[31:27] 85 tn Heb “Oracle of the
[31:27] 86 tn Heb “Behold, the days are coming and [= when] I will sow the house of Israel and the house of Judah with the seed of people and of animals.” For the significance of the metaphor see the study note.
[31:28] 87 tn Heb “Just as I watched over them to uproot and to tear down, to destroy and demolish, so I will watch over them to build and to plant.” The words here repeat those of 1:10 and 1:12.
[31:28] 88 tn Heb “Oracle of the
[31:29] 89 tn This word only occurs here and in the parallel passage in Ezek 18:2 in the Qal stem and in Eccl 10:10 in the Piel stem. In the latter passage it refers to the bluntness of an ax that has not been sharpened. Here the idea is of the “bluntness” of the teeth, not from having ground them down due to the bitter taste of sour grapes but to the fact that they have lost their “edge,” “bite,” or “sharpness” because they are numb from the sour taste. For this meaning for the word see W. L. Holladay, Jeremiah (Hermeneia), 2:197.
[31:30] 90 sn The
[31:31] 91 tn Heb “Oracle of the
[31:31] 92 tn Or “a renewed covenant” (also in vv. 22-23).
[31:31] 93 tn Heb “the house of Israel and the house of Judah.”
[31:32] 94 tn The word “old” is not in the text but is implicit in the use of the word “new.” It is supplied in the translation for greater clarity.
[31:32] 96 tn Heb “when I took them by the hand and led them out.”
[31:32] 97 tn Or “I was their master.” See the study note on 3:14.
[31:32] 98 tn Heb “Oracle of the
[31:33] 99 tn Heb “with the house of Israel.” All commentators agree that the term here refers to both the whole nation which was divided into the house of Israel and the house of Judah in v. 30.
[31:33] 100 tn Heb “after those days.” Commentators are generally agreed that this refers to the return from exile and the repopulation of the land referred to in vv. 27-28 and not to something subsequent to the time mentioned in v. 30. This is the sequencing that is also presupposed in other new covenant passages such as Deut 30:1-6; Ezek 11:17-20; 36:24-28.
[31:33] 101 tn Heb “Oracle of the
[31:33] 102 tn Heb “‘But this is the covenant that I will make with the house of Israel after these days:’ says the
[31:33] 103 tn Heb “in their inward parts.” The Hebrew word here refers to the seat of the thoughts, emotions, and decisions (Jer 9:8 [9:7 HT]). It is essentially synonymous with “heart” in Hebrew psychological terms.
[31:33] 104 tn The words “and minds” is not in the text but is supplied in the translation to bring the English psychology more into line with the Hebrew where the “heart” is the center both of knowing/thinking/reflecting and deciding/willing.
[31:33] 105 sn Compare Jer 24:7; 30:22; 31:1 and see the study note on 30:2.
[31:34] 106 tn Heb “teach…, saying, ‘Know the
[31:34] 107 sn This statement should be understood against the background of Jer 8:8-9 where class distinctions were drawn and certain people were considered to have more awareness and responsibility for knowing the law and also Jer 5:1-5 and 9:3-9 where the sinfulness of Israel was seen to be universal across these class distinctions and no trust was to be placed in friends, neighbors, or relatives because all without distinction had cast off God’s yoke (i.e., refused to submit themselves to his authority).
[31:34] 108 tn The Hebrew particle כִּי (ki) that introduces this clause refers to more than just the preceding clause (i.e., that all will know the
[31:35] 109 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
[31:36] 110 tn Heb “Oracle of the
[31:36] 111 tn Heb “‘If these fixed orderings were to fail to be present before me,’ oracle of the
[31:37] 112 sn This answers Jeremiah’s question in 14:19.
[31:37] 113 tn Heb “If the heavens above could be measured or the foundations of the earth below be explored, then also I could reject all the seed of Israel for all they have done.”
[31:37] 114 tn Heb “Oracle of the
[31:38] 115 tc The words “is coming” (בָּאִים, ba’im) are not in the written text (Kethib) but are supplied in the margin (Qere), in several Hebrew
[31:38] 116 tn Heb “Oracle of the
[31:38] 117 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[31:38] 118 tn Heb “the city will be built to [or for] the
[31:38] 119 tn The word “westward” is not in the text but is supplied in the translation to give some orientation.
[31:39] 120 tn The words “west” and “southward” are not in the text but are supplied in the translation to give some orientation.
[31:40] 121 sn It is generally agreed that this refers to the Hinnom Valley which was on the southwestern and southern side of the city. It was here where the people of Jerusalem had burned their children as sacrifices and where the
[31:40] 122 tc The translation here follows the Qere and a number of Hebrew
[31:40] 123 sn The Kidron Valley is the valley that joins the Hinnom Valley in the southeastern corner of the city and runs northward on the east side of the city.
[31:40] 124 tn The words “on the east” and “north” are not in the text but are supplied in the translation to give orientation.
[31:40] 125 sn The Horse Gate is mentioned in Neh 3:28 and is generally considered to have been located midway along the eastern wall just south of the temple area.
[31:40] 126 tn The words “will be included within this city that is” are not in the text. The text merely says that “The whole valley…will be sacred to the
[32:1] 127 tn Heb “The word which came to Jeremiah from the
[32:2] 128 sn Jer 32:2-5 are parenthetical, giving the background for the actual report of what the
[32:2] 129 sn According to Jer 39:1 the siege began in Zedekiah’s ninth year (i.e., in 589/88
[32:2] 130 tn Heb “the courtyard of the guarding” or “place of guarding.” This expression occurs only in the book of Jeremiah (32:2, 8, 12; 33:1; 37:21; 38:6, 12, 28; 39:14, 15) and in Neh 3:25. It is not the same as an enclosed prison which is where Jeremiah was initially confined (37:15-16; literally a “house of imprisoning” [בֵּית הָאֵסוּר, bet ha’esur] or “house of confining” [בֵּית הַכֶּלֶא, bet hakkele’]). It is said to have been in the palace compound (32:2) near the citadel or upper palace (Neh 3:25). Though it was a place of confinement (32:2; 33:1; 39:15) Jeremiah was able to receive visitors, e.g., his cousin Hanamel (32:8) and the scribe Baruch (32:12), and conduct business there (32:12). According to 32:12 other Judeans were also housed there. A cistern of one of the royal princes, Malkijah, was located in this courtyard, so this is probably not a “prison compound” as NJPS interpret but a courtyard adjacent to a guardhouse or guard post (so G. L. Keown, P. J. Scalise, T. G. Smothers, Jeremiah 26-52 [WBC], 151, and compare Neh 12:39 where reference is made to a Gate of the Guard/Guardhouse) used here for housing political prisoners who did not deserve death or solitary confinement as some of the officials though Jeremiah did.
[32:3] 131 tn Heb “Zedekiah king of Judah.”
[32:3] 132 tn The translation represents an attempt to break up a very long Hebrew sentence with several levels of subordination and embedded quotations and also an attempt to capture the rhetorical force of the question “Why…” which is probably an example of what E. W. Bullinger (Figures of Speech, 953-54) calls a rhetorical question of expostulation or remonstrance (cf. the note on 26:9 and compare also the question in 36:29. In all three of these cases NJPS translates “How dare you…” which captures the force nicely). The Hebrew text reads, “For Zedekiah king of Judah had confined him, saying, ‘Why are you prophesying, saying, “Thus says the
[32:4] 133 tn Heb “The Chaldeans.” See the study note on 21:4 for further explanation.
[32:4] 134 tn Heb “his [Zedekiah’s] mouth will speak with his [Nebuchadnezzar’s] mouth and his eyes will see his eyes.” The verbs here are an obligatory imperfect and its vav consecutive perfect equivalent. (See IBHS 508-9 §31.4g for discussion and examples of the former and IBHS 528 §32.2.1d, n. 16, for the latter.)
[32:5] 135 tn This is the verb (פָּקַד, paqad) that has been met with several times in the book of Jeremiah, most often in the ominous sense of “punish” (e.g., 6:15; 11:22; 23:24) but also in the good sense of “resume concern for” (e.g., 27:22; 29:10). Here it is obviously in the ominous sense referring to his imprisonment and ultimate death (52:11).
[32:5] 136 tn Heb “Oracle of the
[32:5] 137 sn The pronouns are plural here, referring to the people of Judah and Jerusalem. Jeremiah had counseled that they surrender (cf. 27:12; 21:8-10) because they couldn’t succeed against the Babylonian army even under the most favorable circumstances (37:3-10).
[32:5] 138 tn Heb “The Chaldeans.” See the study note on 21:4 for further explanation.
[32:6] 139 tn Heb “The word of the
[32:7] 140 tn Heb “your right.” The term מִשְׁפָּט (mishpat) here and in v. 8 refers to legal entitlement for the option to purchase a property (BDB 1049 s.v. מִשְׁפָּט 5; cf. Deut 21:17).
[32:7] 141 sn Underlying this request are the laws of redemption of property spelled out in Lev 25:25-34 and illustrated in Ruth 4:3-4. Under these laws, if a property owner became impoverished and had to sell his land, the nearest male relative had the right and duty to buy it so that it would not pass out of the use of the extended family. The land, however, would not actually belong to Jeremiah because in the year of Jubilee it reverted to its original owner. All Jeremiah was actually buying was the right to use it (Lev 25:13-17). Buying the field, thus, did not make any sense (thus Jeremiah’s complaint in v. 25) other than the fact that the
[32:8] 142 tn Heb “And according to the word of the
[32:9] 143 tn Heb “I weighed out the money [more literally, “silver”] for him, seventeen shekels of silver.”
[32:10] 144 tn The words “of purchase” are not in the text but are implicit. The qualification is spelled out explicitly in vv. 11, 12, 13. These words are supplied in the translation for clarity. An alternative translation would be “I put the deed in writing.” However, since the same idiom כָּתַב בְּסֵפֶר (catav bÿsefer) is used later in v. 12 with respect to the witnesses, it is likely that it merely refers to signing the document.
[32:10] 145 tn The words “to the purchase” are not in the text but are implicit in the idiom “I had some witnesses serve as witness.” The words are supplied in the translation for clarity.
[32:11] 146 tn There is some uncertainty about the precise meaning of the phrases translated “the order of transfer and the regulations.” The translation follows the interpretation suggested by J. Bright, Jeremiah (AB), 237; J. A. Thompson, Jeremiah (NICOT), 586, n. 5; and presumably BDB 349 s.v. חֹק 7, which defines the use of חֹק (khoq) here as “conditions of the deed of purchase.”
[32:12] 147 tn Heb “the deed, the purchase.” This is a case of apposition of species in place of the genitive construction (cf. GKC 423 §131.b and compare the usage in Exod 24:5).
[32:12] 148 tn Heb “I took the deed of purchase, both that which was sealed [and contained] the order and the regulations and that which was open [i.e., unsealed], and I gave the deed of purchase to Baruch…in the presence of my cousin Hanamel and in the presence of…and in the presence of….” It is awkward to begin a sentence with “I took…” without finishing the thought, and the long qualifiers in v. 12 make that sentence too long. The sentence is broken up in accordance with contemporary English style. The reference to the “deed of purchase” in v. 12 should be viewed as a plural consisting of both written and sealed copies as is clear from v. 11 and also v. 14. Part of the confusion is due to the nature of this document which consisted of a single papyrus scroll, half of which was rolled up and sealed and the other half which was left “opened” or unsealed. J. Bright (Jeremiah [AB], 237-38) is probably incorrect in assuming that the copies were duplicate since the qualification “containing the order of transfer and the regulations” is only applied to the appositional participle, “the sealed one [or copy].”
[32:12] 149 tc The translation follows a number of Hebrew
[32:14] 150 tn Heb “Yahweh of armies, the God of Israel.” For this title see 7:3 and the study notes on 2:19.
[32:14] 151 tn Heb “many days.” See BDB s.v. יוֹם 5.b for this usage.
[32:15] 152 tn Heb “Yahweh of armies, the God of Israel.” For this title see 7:3 and the study notes on 2:19.
[32:15] 153 sn The significance of the symbolic act performed by Jeremiah as explained here was a further promise (see the “again” statements in 31:4, 5, 23 and the “no longer” statements in 31:12, 29, 34, 40) of future restoration beyond the destruction implied in vv. 3-5. After the interruption of exile, normal life of buying and selling of fields, etc. would again be resumed and former property rights would be recognized.
[32:17] 154 tn Heb “Lord Yahweh.” For an explanation of the rendering here see the study note on 1:6.
[32:17] 155 tn This is an attempt to render the Hebrew particle normally translated “behold.” See the translator’s note on 1:6 for the usage of this particle.
[32:17] 156 tn Heb “by your great power and your outstretched arm.” See 21:5; 27:5 and the marginal note on 27:5 for this idiom.
[32:18] 157 tn Or “to thousands of generations.” The contrast of showing steadfast love to “thousands” to the limitation of punishing the third and fourth generation of children for their parents’ sins in Exod 20:5-6; Deut 5:9-10; Exod 34:7 has suggested to many commentators and translators (cf., e.g., NRSV, TEV, NJPS) that reference here is to “thousands of generations.” The statement is, of course, rhetorical emphasizing God’s great desire to bless as opposed to the reluctant necessity to punish. It is part of the attributes of God spelled out in Exod 34:6-7.
[32:18] 158 tn Heb “pays back into the bosom of their children the sin of their parents.”
[32:18] 159 tn Heb “Nothing is too hard for you who show…and who punishes…the great [and] powerful God whose name is Yahweh of armies, [you who are] great in counsel…whose eyes are open…who did signs…” Jer 32:18-22 is a long series of relative clauses introduced by participles or relative pronouns in vv. 18-20a followed by second person vav consecutive imperfects carrying on the last of these relative clauses in vv. 20b-22. This is typical of hymnic introductions to hymns of praise (cf., e.g., Ps 136) but it is hard to sustain the relative subordination which all goes back to the suffix on “hard for you.” The sentences have been broken up but the connection with the end of v. 17 has been sacrificed for conformity to contemporary English style.
[32:19] 160 tn Heb “[you are] great in counsel and mighty in deed.”
[32:19] 161 tn Heb “your eyes are open to the ways of the sons of men.”
[32:19] 162 tn Heb “giving to each according to his way [= behavior/conduct] and according to the fruit of his deeds.”
[32:20] 163 tn Or “You did miracles and amazing deeds in the land of Egypt. And you continue to do them until this day both in Israel and among mankind. By this mean you have gained a renown…” The translation here follows the syntactical understanding reflected also in NJPS. The Hebrew text reads: “you did miracles and marvelous acts in the land of Egypt until this day and in Israel and in mankind and you made for yourself a name as this day.” The majority of English versions and commentaries understand the phrases “until this day and in Israel and in mankind” to be an elliptical sentence with the preceding verb and objects supplied as reflected in the alternate translation. However, the emphasis on the miraculous deeds in Egypt in this section both before and after this elliptical phrase and the dominant usage of the terms “signs and wonders” to refer to the plagues and other miraculous signs in Egypt calls this interpretation into question. The key here is understanding “both in Israel and in mankind” as an example of a casus pendens construction (a dangling subject, object, or other modifier) before a conjunction introducing the main clause (cf. GKC 327 §111.h and 458 §143.d and compare the usage in Jer 6:19; 33:24; 1 Kgs 15:13). This verse is the topic sentence which is developed further in v. 21 and initiates a narrative history of the distant past that continues until v. 22b where reference is made to the long history of disobedience which has led to the present crisis.
[32:21] 164 tn Heb “You brought your people Israel out of the land of Egypt with signs and wonders and with a mighty hand and with outstretched arm and with great terror.” For the figurative expressions involved here see the marginal notes on 27:5. The sentence has been broken down to better conform to contemporary English style.
[32:22] 166 tn For an alternative translation of the expression “a land flowing with milk and honey” see the translator’s note on 11:5.
[32:23] 167 tn Or “They did not do everything that you commanded them to do.” This is probably a case where the negative (לֹא, lo’) negates the whole category indicated by “all” (כָּל, kol; see BDB 482 s.v. כָּל 1.e(c) and compare usage in Deut 12:16; 28:14). Jeremiah has repeatedly emphasized that the history of Israel since their entry into the land has been one of persistent disobedience and rebellion (cf., e.g. 7:22-26; 11:7-8). The statement, of course, is somewhat hyperbolical as all categorical statements of this kind are.
[32:24] 168 tn Heb “Siege ramps have come up to the city to capture it.”
[32:24] 170 tn Heb “The Chaldeans.” See the study note on 21:4 for further explanation.
[32:24] 171 tn Heb “And the city has been given into the hands of the Chaldeans who are fighting against it because of the sword, starvation, and disease.” The verb “has been given” is one of those perfects that view the action as good as done (the perfect of certainty or prophetic perfect).
[32:24] 172 tn The word “
[32:24] 173 tn Heb “And what you said has happened and behold you see it.”
[32:25] 174 tn Heb “The Chaldeans.” See the study note on 21:4 for further explanation.
[32:25] 175 tn Heb “And you, Lord Yahweh, have said to me, ‘Buy the field for…’ even though the city will be given into the hands of the Babylonians.” The sentence has been broken up and the order reversed for English stylistic purposes. For the rendering “is sure to fall into the hands of” see the translator’s note on the preceding verse.
[32:25] 176 tn Heb “Lord
[32:25] 177 tn Heb “call in witnesses to witness.”
[32:26] 178 tn Heb “The word of the
[32:27] 179 tn Heb “Behold, I am the
[32:28] 180 tn Heb “Thus says the
[32:28] 181 tn Heb “Behold, I will give this city into the hand of…”
[32:28] 182 tn Heb “The Chaldeans.” See the study note on 21:4 for further explanation.
[32:29] 183 tn Heb “The Chaldeans.” See the study note on 21:4 for further explanation.
[32:29] 184 sn Compare Jer 19:13.
[32:30] 185 tn Heb “that which is evil in my eyes.” For this idiom see BDB 744 s.v. עַיִן 3.c and compare usage in 18:10.
[32:30] 186 tn Heb “from their youth.”
[32:30] 187 tn Heb “the people of Israel.” However, since “people of Israel” has been used in the preceding line for the northern kingdom as opposed to the kingdom of Judah, it might lead to confusion to translate literally. Moreover, the pronoun “they” accomplishes the same purpose.
[32:30] 188 tn Heb “by the work of their hands.” See the translator’s note on 25:6 and the parallelism in 25:14 for this rendering rather than referring it to the making of idols as in 1:16; 10:3.
[32:30] 189 tn Heb “Oracle of the
[32:31] 190 tn The statements in vv. 28-29 regarding the certain destruction of the city are motivated by three parallel causal clauses in vv. 30a, b, 31, the last of which extends through subordinate and coordinate clauses until the end of v. 35. An attempt has been made to bring out this structure by repeating the idea “This/it will happen” in front of each of these causal clauses in the English translation.
[32:31] 191 tn Heb “from the day they built it until this day.”
[32:31] 192 tn Heb “For this city has been to me for a source of my anger and my wrath from the day they built it until this day so as remove it.” The preposition ְל (lamed) with the infinitive (Heb “so as to remove it”; לַהֲסִירָהּ, lahasirah) expresses degree (cf. R. J. Williams, Hebrew Syntax, 37, §199, and compare usage in 2 Sam 13:2).
[32:32] 193 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[32:32] 194 tn Heb “remove it from my sight 32:33 because of all the wickedness of the children of Israel and the children of Judah which they have done to make me angry, they, their kings, their officials, their priests, and their prophets, and the men of Judah, and the inhabitants of Jerusalem.” The sentence has been broken up in conformity with contemporary English style and an attempt has been made to preserve the causal connections.
[32:33] 195 tn Heb “they have turned [their] backs to me, not [their] faces.” Compare the same idiom in 2:27.
[32:33] 196 tn For the idiom involved here see the translator’s note on 7:13. The verb that introduces this clause is a Piel infinitive absolute which is functioning in place of the finite verb (see, e.g., GKC 346 §113.ff and compare usage in Jer 8:15; 14:19. This grammatical point means that the versions cited in BHS fn a may not be reading a different text after all, but may merely be interpreting the form as syntactically equivalent to a finite verb as the present translation has done.).
[32:33] 197 tn Heb “But they were not listening so as to accept correction.”
[32:34] 198 tn Heb “the house which is called by my name.” Cf. 7:10, 11, 14 and see the translator’s note on 7:10 for the explanation for this rendering.
[32:35] 199 sn Compare Jer 7:30-31; 19:5 and the study notes on 7:30. The god Molech is especially associated with the practice of child sacrifice (Lev 18:21; 20:2-5; 2 Kgs 23:10). In 1 Kgs 11:7 this god is identified as the god of the Ammonites who is also called Milcom in 1 Kgs 11:5; 2 Kgs 23:13. Child sacrifice, however, was not confined to this god; it was also made to the god Baal (Jer 19:5) and to other idols that the Israelites had set up (Ezek 16:20-21). This practice was, however, strictly prohibited in Israel (Lev 18:21; 20:2-5; Deut 12:31; 18:10). It was this practice as well as other pagan rites that Manasseh had instituted in Judah that ultimately led to Judah’s demise (2 Kgs 24:3-4). Though Josiah tried to root these pagan practices (2 Kgs 23:4-14) out of Judah he could not do so. The people had only made a pretense of following his reforms; their hearts were still far from God (Jer 3:10; 12:2).
[32:35] 200 tn Heb “They built high places to Baal which are in the Valley of Ben Hinnom to cause their sons and daughters to pass through [the fire] to Molech [a thing] which I did not command them and [which] did not go up into my heart [= “mind” in modern psychology] to do this abomination so as to make Judah liable for punishment.” For the use of the Hiphil of חָטָא (khata’) to refer to the liability for punishment see BDB s.v. חָטָא Hiph.3 and compare the usage in Deut 24:8. Coming at the end as this does, this nuance is much more likely than “cause Judah to sin” which is the normal translation assigned to the verb here. The particle לְמַעַן (lÿma’an) that precedes it is here once again introducing a result and not a purpose (compare other clear examples in 27:10, 15). The sentence has been broken down in conformity to contemporary English style and an attempt has been made to make clear that what is detestable and not commanded is not merely child sacrifice to Molech but child sacrifice in general.
[32:36] 201 tn Heb “you.” However, the pronoun is plural and is addressed to more than just Jeremiah (v. 26). It includes Jeremiah and those who have accepted his prophecy of doom.
[32:36] 203 sn Compare Jer 32:24, 28. In 32:24 this is Jeremiah’s statement just before he expresses his perplexity about the
[32:36] 204 tn Heb “And now therefore thus says the
[32:37] 205 tn The verb here should be interpreted as a future perfect; though some of the people have already been exiled (in 605 and 597
[32:38] 206 sn The covenant formula setting forth the basic relationship is reinstituted along with a new covenant (v. 40). See also 24:7; 30:22; 31:1 and the study note on 30:22.
[32:39] 207 tn Heb “I will give to them one heart and one way to [= in order that they may] fear me all the days for good to them.” The phrase “one heart” refers both to unanimity of will and accord (cf. 1 Chr 12:38 [12:39 HT]; 2 Chr 30:12) and to singleness of purpose or intent (cf. Ezek 11:19 and see BDB 525 s.v. ֵלב 4 where reference is made to “inclinations, resolutions, and determinations of the will”). The phrase “one way” refers to one way of life or conduct (cf. BDB 203 s.v. דֶּרֶךְ 6.a where reference is made to moral action and character), a way of life that is further qualified by the goal of showing “fear, reverence, respect” for the
[32:40] 208 tn Heb “an everlasting covenant.” For the rationale for the rendering “agreement” and the nature of the biblical covenants see the study note on 11:2.
[32:40] 209 tn Or “stop being gracious to them” or “stop blessing them with good”; Heb “turn back from them to do good to them.”
[32:40] 210 tn Or “I will make them want to fear and respect me so much that”; Heb “I will put the fear of me in their hearts.” However, as has been noted several times, “heart” in Hebrew is more the center of the volition (and intellect) than the center of emotions as it is in English. Both translations are intended to reflect the difference in psychology.
[32:40] 211 tn The words “never again” are not in the text but are implicit from the context and are supplied not only by this translation but by a number of others.
[32:41] 212 tn Heb “will plant them in the land with faithfulness with all my heart and with all my soul.” The latter expressions are, of course, anthropomorphisms (see Deut 6:5).
[32:42] 213 tn Heb “For thus says the
[32:42] 214 tn Heb “As I have brought all this great disaster on these people so I will bring upon them all the good fortune which I am promising them.” The translation has broken down the longer Hebrew sentence to better conform to English style.
[32:43] 215 tn Heb “you.” However, the pronoun is plural and is addressed to more than just Jeremiah (v. 26). It includes Jeremiah and those who have accepted his prophecy of doom.
[32:43] 216 tn Heb “The Chaldeans.” See the study note on 21:4 for further explanation.
[32:43] 217 tn The noun is singular with the article, but it is a case of the generic singular (cf. GKC 406 §126.m).
[32:43] 218 tn Heb “Fields will be bought in this land of which you [masc. pl.] are saying, ‘It will be desolate [a perfect of certainty or prophetic perfect] without man or beast; it will be given into the hand of the Chaldeans.’” The original sentence has been broken down to better conform to contemporary English style.
[32:44] 219 tn Heb “They will buy fields with silver and write in the deed and seal [it] and have witnesses witness [it] in the land of Benjamin, in the environs of Jerusalem, in the towns in Judah, in the towns in the hill country, in the towns in the Shephelah, and in the towns in the Negev.” The long Hebrew sentence has again been restructured to better conform to contemporary English style. The indefinite “they will buy” is treated as a passive. It is followed by three infinitive absolutes which substitute for the finite verb (cf. GKC 345 §113.y) which is a common feature of the style of the book of Jeremiah.
[32:44] 220 tn Or “I will reverse their fortunes.” For this idiom see the translator’s note on 29:14 and compare the usage in 29:14; 30:3, 18; 31:23.
[32:44] 221 tn Heb “Oracle of the
[14:10] 222 tn Or “They will bear responsibility for their iniquity.” The Hebrew term “iniquity” (three times in this verse) often refers by metonymy to the consequence of sin (see Gen 4:13).
[14:10] 223 tn Or “As is the guilt of the inquirer so is the guilt of the prophet.”
[7:17] 224 tn Heb “in the city,” that is, “in public.”
[7:17] 225 tn Heb “will fall by the sword.”
[7:17] 226 tn Heb “will be divided up with a [surveyor’s] measuring line.”
[7:17] 227 tn Heb “[an] unclean”; or “[an] impure.” This fate would be especially humiliating for a priest, who was to distinguish between the ritually clean and unclean (see Lev 10:10).
[7:17] 228 tn See the note on the word “exile” in 5:5.
[7:2] 229 tn “Israel” is supplied in the translation for clarity.
[7:2] 230 tn Heb “stand” (so ASV, NAB, NASB, NRSV).
[2:1] 232 tn Traditionally, “transgressions” (KJV, ASV, NASB, NRSV) or “sins” (NIV). For an explanation of the atrocities outlined in this oracle as treaty violations of God’s mandate to Noah in Gen 9:5-7, see the note on the word “violations” in 1:3.
[2:1] 233 tn Heb “Because of three violations of Moab, even because of four.”
[2:1] 234 tn Heb “I will not bring it [or “him”] back.” The translation understands the pronominal object to refer to the decree of judgment that follows; the referent (the decree) has been specified in the translation for clarity. For another option see the note on the word “judgment” in 1:3.
[2:1] 235 sn The Moabites apparently desecrated the tomb of an Edomite king and burned his bones into a calcined substance which they then used as plaster (cf. Deut 27:2, 4). See S. M. Paul, Amos (Hermeneia), 72. Receiving a proper burial was very important in this culture. Desecrating a tomb or a deceased individual’s bones was considered an especially heinous act.
[2:2] 236 sn The destruction of Moab by fire is an example of a judgment in kind – as the Moabites committed the crime of “burning,” so the
[2:2] 237 sn Kerioth was an important Moabite city. See Jer 48:24, 41.
[2:2] 238 tn Or “die” (KJV, NASB, NRSV, TEV); NAB “shall meet death.”
[2:2] 239 tn Or “in the tumult.” This word refers to the harsh confusion of sounds that characterized an ancient battle – a mixture of war cries, shouts, shrieks of pain, clashes of weapons, etc.
[2:2] 240 tn Heb “sound” (so KJV, NASB, NRSV).
[2:2] 241 sn The ram’s horn (used as a trumpet) was blown to signal the approaching battle.
[2:3] 242 tn Heb “cut off” (so KJV, NASB, NRSV); NAB “root out”; NCV “bring to an end.”
[2:3] 243 tn Heb “the leader [traditionally, “judge”] from her midst.”
[2:3] 244 tn Heb “her”; the referent (Moab) has been specified in the translation for clarity.
[2:3] 245 tn Or “princes” (KJV, NAB, NASB, NLT); TEV, CEV “leaders.”
[2:14] 246 tn Heb “and a place of refuge will perish from the swift.”
[2:14] 247 tn Heb “the strong will not increase his strength.”
[19:20] 248 tn Here καί (kai) has been translated as “now” to indicate the introduction of an unexpected development in the account: The opposing armies do not come together in battle; rather the leader of one side is captured.
[19:20] 249 tn For this meaning see BDAG 342 s.v. ἐνώπιον 4.b, “by the authority of, on behalf of Rv 13:12, 14; 19:20.”
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