14:10 Then the Lord spoke about these people. 1
“They truly 2 love to go astray.
They cannot keep from running away from me. 3
So I am not pleased with them.
I will now call to mind 4 the wrongs they have done 5
and punish them for their sins.”
14:11 Then the Lord said to me, “Do not pray for good to come to these people! 6 14:12 Even if they fast, I will not hear their cries for help. Even if they offer burnt offerings and grain offerings, I will not accept them. 7 Instead, I will kill them through wars, famines, and plagues.” 8
14:13 Then I said, “Oh, Lord God, 9 look! 10 The prophets are telling them that you said, 11 ‘You will not experience war or suffer famine. 12 I will give you lasting peace and prosperity in this land.’” 13
14:14 Then the Lord said to me, “Those prophets are prophesying lies while claiming my authority! 14 I did not send them. I did not commission them. 15 I did not speak to them. They are prophesying to these people false visions, worthless predictions, 16 and the delusions of their own mind. 14:15 I did not send those prophets, though they claim to be prophesying in my name. They may be saying, ‘No war or famine will happen in this land.’ But I, the Lord, say this about 17 them: ‘War and starvation will kill those prophets.’ 18 14:16 The people to whom they are prophesying will die through war and famine. Their bodies will be thrown out into the streets of Jerusalem 19 and there will be no one to bury them. This will happen to the men and their wives, their sons, and their daughters. 20 For I will pour out on them the destruction they deserve.” 21
14:17 “Tell these people this, Jeremiah: 22
‘My eyes overflow with tears
day and night without ceasing. 23
For my people, my dear children, 24 have suffered a crushing blow.
They have suffered a serious wound. 25
14:18 If I go out into the countryside,
I see those who have been killed in battle.
If I go into the city,
I see those who are sick because of starvation. 26
For both prophet and priest go about their own business
in the land without having any real understanding.’” 27
14:19 Then I said,
“Lord, 28 have you completely rejected the nation of Judah?
Do you despise 29 the city of Zion?
Why have you struck us with such force
that we are beyond recovery? 30
We hope for peace, but nothing good has come of it.
We hope for a time of relief from our troubles, but experience terror. 31
14:20 Lord, we confess that we have been wicked.
We confess that our ancestors have done wrong. 32
We have indeed 33 sinned against you.
14:21 For the honor of your name, 34 do not treat Jerusalem 35 with contempt.
Do not treat with disdain the place where your glorious throne sits. 36
Be mindful of your covenant with us. Do not break it! 37
14:22 Do any of the worthless idols 38 of the nations cause rain to fall?
Do the skies themselves send showers?
Is it not you, O Lord our God, who does this? 39
So we put our hopes in you 40
because you alone do all this.”
1 tn Heb “Thus said the
2 tn It is difficult to be certain how the particle כֵּן (ken, usually used for “thus, so”) is to be rendered here. BDB 485 s.v. כֵּן 1.b says that the force sometimes has to be elicited from the general context and points back to the line of v. 9. IHBS 666 §39.3.4e states that when there is no specific comparative clause preceding a general comparison is intended. They point to Judg 5:31 as a parallel. Ps 127:2 may also be an example if כִּי (ki) is not to be read (cf. BHS fn). “Truly” seemed the best way to render this idea in contemporary English.
3 tn Heb “They do not restrain their feet.” The idea of “away from me” is implicit in the context and is supplied in the translation for clarity.
4 tn Heb “remember.”
5 tn Heb “their iniquities.”
6 tn Heb “on behalf of these people for benefit.”
7 sn See 6:16-20 for parallels.
8 tn Heb “through sword, starvation, and plague.”
9 tn Heb “Lord Yahweh.” The translation follows the ancient Jewish tradition of substituting the Hebrew word for God for the proper name Yahweh.
10 tn Heb “Behold.” See the translator’s note on usage of this particle in 1:6.
11 tn The words “that you said” are not in the text but are implicit from the first person in the affirmation that follows. They are supplied in the translation for clarity.
12 tn Heb “You will not see sword and you will not have starvation [or hunger].”
13 tn Heb “I will give you unfailing peace in this place.” The translation opts for “peace and prosperity” here for the word שָׁלוֹם (shalom) because in the context it refers both to peace from war and security from famine and plague. The word translated “lasting” (אֱמֶת, ’emet) is a difficult to render here because it has broad uses: “truth, reliability, stability, steadfastness,” etc. “Guaranteed” or “lasting” seem to fit the context the best.
14 tn Heb “Falsehood those prophets are prophesying in my name.” In the OT, the “name” reflected the person’s character (cf. Gen 27:36; 1 Sam 25:25) or his reputation (Gen 11:4; 2 Sam 8:13). To speak in someone’s name was to act as his representative or carry his authority (1 Sam 25:9; 1 Kgs 21:8).
15 tn Heb “I did not command them.” Compare 1 Chr 22:12 for usage.
16 tn Heb “divination and worthlessness.” The noun “worthlessness” stands as a qualifying “of” phrase (= to an adjective; an attributive genitive in Hebrew) after a noun in Zech 11:17; Job 13:4. This is an example of hendiadys where two nouns are joined by “and” with one serving as the qualifier of the other.
17 tn Heb “Thus says the
18 tn Heb “Thus says the
19 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
20 tn Heb “And the people to whom they are prophesying will be thrown out into the streets of Jerusalem and there will not be anyone to bury them, they, their wives, and their sons and their daughters.” This sentence has been restructured to break up a long Hebrew sentence and to avoid some awkwardness due to differences in the ancient Hebrew and contemporary English styles.
21 tn Heb “their evil.” Hebrew words often include within them a polarity of cause and effect. Thus the word for “evil” includes both the concept of wickedness and the punishment for it. Other words that function this way are “iniquity” = “guilt [of iniquity]” = “punishment [for iniquity].” Context determines which nuance is proper.
22 tn The word “Jeremiah” is not in the text but the address is to a second person singular and is a continuation of 14:14 where the quote starts. The word is supplied in the translation for clarity.
23 tn Many of the English versions and commentaries render this an indirect or third person imperative, “Let my eyes overflow…” because of the particle אַל (’al) which introduces the phrase translated “without ceasing” (אַל־תִּדְמֶינָה, ’al-tidmenah). However, this is undoubtedly an example where the particle introduces an affirmation that something cannot be done (cf. GKC 322 §109.e). Clear examples of this are found in Pss 41:2 (41:3 HT); 50:3; Job 40:32 (41:8). God here is describing again a lamentable situation and giving his response to it. See 14:1-6 above.
24 tn Heb “virgin daughter, my people.” The last noun here is appositional to the first two (genitive of apposition). Hence it is not ‘literally’ “virgin daughter of my people.”
25 tn This is a poetic personification. To translate with the plural “serious wounds” might mislead some into thinking of literal wounds.
26 tn The word “starvation” has been translated “famine” elsewhere in this passage. It is the word which refers to hunger. The “starvation” here may be war induced and not simply that which comes from famine per se. “Starvation” will cover both.
27 tn The meaning of these last two lines is somewhat uncertain. The meaning of these two lines is debated because of the uncertainty of the meaning of the verb rendered “go about their business” (סָחַר, sakhar) and the last phrase translated here “without any real understanding.” The verb in question most commonly occurs as a participle meaning “trader” or “merchant” (cf., e.g., Ezek 27:21, 36; Prov 31:14). It occurs as a finite verb elsewhere only in Gen 34:10, 21; 42:34 and there in a literal sense of “trading,” “doing business.” While the nuance is metaphorical here it need not extend to “journeying into” (cf., e.g., BDB 695 s.v. סָחַר Qal.1) and be seen as a reference to exile as is sometimes assumed. That seems at variance with the causal particle which introduces this clause, the tense of the verb, and the surrounding context. People are dying in the land (vv. 17-18a) not because prophet and priest have gone (the verb is the Hebrew perfect or past) into exile but because prophet and priest have no true knowledge of God or the situation. The clause translated here “without having any real understanding” (Heb “and they do not know”) is using the verb in the absolute sense indicated in BDB 394 s.v. יָדַע Qal.5 and illustrated in Isa 1:3; 56:10. For a more thorough discussion of the issues one may consult W. McKane, Jeremiah (ICC), 1:330-31.
28 tn The words, “Then I said, ‘
29 tn Heb “does your soul despise.” Here as in many places the word “soul” stands as part for whole for the person himself emphasizing emotional and volitional aspects of the person. However, in contemporary English one does not regularly speak of the “soul” in contexts such as this but of the person.
30 tn Heb “Why have you struck us and there is no healing for us.” The statement involves poetic exaggeration (hyperbole) for rhetorical effect.
31 tn Heb “[We hope] for a time of healing but behold terror.”
32 tn Heb “We acknowledge our wickedness [and] the iniquity of our [fore]fathers.” For the use of the word “know” to mean “confess,” “acknowledge” cf. BDB 394 s.v. יָדַע, Qal.1.f and compare the usage in Jer 3:13.
33 tn This is another example of the intensive use of כִּי (ki). See BDB 472 s.v. כִּי 1.e.
34 tn Heb “For the sake of your name.”
35 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
36 tn English versions quite commonly supply “us” as an object for the verb in the first line. This is probably wrong. The Hebrew text reads: “Do not treat with contempt for the sake of your name; do not treat with disdain your glorious throne.” This is case of poetic parallelism where the object is left hanging until the second line. For an example of this see Prov 13:1 in the original and consult E. W. Bullinger, Figures of Speech, 103-4. There has also been some disagreement whether “your glorious throne” refers to the temple (as in 17:12) or Jerusalem (as in 3:17). From the beginning of the prayer in v. 19 where a similar kind of verb has been used with respect to Zion/Jerusalem it would appear that the contextual referent is Jerusalem. The absence of an object from the first line makes it possible to retain part of the metaphor in the translation and still convey some meaning.
37 tn Heb “Remember, do not break your covenant with us.”
38 tn The word הֶבֶל (hevel), often translated “vanities”, is a common pejorative epithet for idols or false gods. See already in 8:19 and 10:8.
39 tn Heb “Is it not you, O
40 tn The rhetorical negatives are balanced by a rhetorical positive.