3:33 The Lord’s curse 1 is on the household 2 of the wicked, 3
but he blesses 4 the home 5 of the righteous. 6
6:27 Can a man hold 7 fire 8 against his chest 9
without 10 burning his clothes?
5:7 The Lord asked, 11
“How can I leave you unpunished, Jerusalem? 12
Your people 13 have rejected me
and have worshiped gods that are not gods at all. 14
Even though I supplied all their needs, 15 they were like an unfaithful wife to me. 16
They went flocking 17 to the houses of prostitutes. 18
5:8 They are like lusty, well-fed 19 stallions.
Each of them lusts after 20 his neighbor’s wife.
5:9 I will surely punish them for doing such things!” says the Lord.
“I will surely bring retribution on such a nation as this!” 21
3:5 “I 22 will come to you in judgment. I will be quick to testify against those who practice divination, those who commit adultery, those who break promises, 23 and those who exploit workers, widows, and orphans, 24 who refuse to help 25 the immigrant 26 and in this way show they do not fear me,” says the Lord who rules over all.
1 tn Heb “the curse of the
2 tn Heb “house.” The term בֵּית (bet, “house”) functions as a synecdoche of container (= house) for the persons contained (= household). See, e.g., Exod 1:21; Deut 6:22; Josh 22:15 (BDB 109 s.v. 5.a).
3 sn The term “wicked” is singular; the term “righteous” in the second half of the verse is plural. In scripture such changes often hint at God’s reluctance to curse, but eagerness to bless (e.g., Gen 12:3).
4 sn The term “bless” (בָּרַךְ, barakh) is the antithesis of “curse.” A blessing is a gift, enrichment, or endowment. The blessing of God empowers one with the ability to succeed, and brings vitality and prosperity in the material realm, but especially in one’s spiritual relationship with God.
5 tn Heb “habitation.” The noun נָוֶה (naveh, “habitation; abode”), which is the poetic parallel to בֵּית (bet, “house”), usually refers to the abode of a shepherd in the country: “habitation” in the country (BDB 627 s.v. נָוֶה). It functions as a synecdoche of container (= habitation) for the contents (= people in the habitation and all they possess).
6 tn The Hebrew is structured chiastically (AB:BA): “The curse of the
7 tn The Qal imperfect (with the interrogative) here has a potential nuance – “Is it possible to do this?” The sentence is obviously a rhetorical question making an affirmation that it is not possible.
8 sn “Fire” provides the analogy for the sage’s warning: Fire represents the sinful woman (hypocatastasis) drawn close, and the burning of the clothes the inevitable consequences of the liaison. See J. L. Crenshaw, “Impossible Questions, Sayings, and Tasks,” Semeia 17 (1980): 19-34. The word “fire” (אֵשׁ, ’esh) plays on the words “man” (אִישׁ,’ish) and “woman” (אִשָּׁה, ’ishah); a passage like this probably inspired R. Gamaliel’s little explanation that what binds a man and a woman together in a holy marriage is י (yod) and ה (he), the two main letters of the holy name Yah. But if the
9 tn Heb “snatch up fire into his bosom.”
10 tn The second colon begins with the vav (ו) disjunctive on the noun, indicating a disjunctive clause; here it is a circumstantial clause.
11 tn These words are not in the text, but are supplied in the translation to make clear who is speaking.
12 tn Heb “How can I forgive [or pardon] you.” The pronoun “you” is second feminine singular, referring to the city. See v. 1.
13 tn Heb “your children.”
14 tn Heb “and they have sworn [oaths] by not-gods.”
15 tn Heb “I satisfied them to the full.”
16 tn Heb “they committed adultery.” It is difficult to decide whether literal adultery with other women or spiritual adultery with other gods is meant. The word for adultery is used for both in the book of Jeremiah. For examples of its use for spiritual adultery see 3:8, 9; 9:2. For examples of its use for literal adultery see 7:9; 23:14. The context here could argue for either. The swearing by other gods and the implicit contradiction in their actions in contrast to the expected gratitude for supplying their needs argues for spiritual adultery. However, the reference to prostitution in the next line and the reference to chasing after their neighbor’s wives argues for literal adultery. The translation opts for spiritual adultery because of the contrast implicit in the concessive clause.
17 tn There is a great deal of debate about the meaning of this word. Most of the modern English versions follow the lead of lexicographers who relate this word to a noun meaning “troop” and understand it to mean “they trooped together” (cf. BDB 151 s.v. גָּדַד Hithpo.2 and compare the usage in Mic 5:1 [4:14 HT]). A few of the modern English versions and commentaries follow the reading of the Greek and read a word meaning “they lodged” (reading ִיתְגּוֹרְרוּ [yitggorÿru] from I גּוּר [gur; cf. HALOT 177 s.v. Hithpo. and compare the usage in 1 Kgs 17:20] instead of יִתְגֹּדָדוּ [yitggodadu]). W. L. Holladay (Jeremiah [Hermeneia], 1:180) sees a reference here to the cultic practice of cutting oneself in supplication to pagan gods (cf. BDB 151 s.v. גָּדַד Hithpo.1 and compare the usage in 1 Kgs 18:28). The houses of prostitutes would then be a reference to ritual prostitutes at the pagan shrines. The translation follows BDB and the majority of modern English versions.
18 tn Heb “to a house of a prostitute.”
19 tn The meanings of these two adjectives are uncertain. The translation of the first adjective is based on assuming that the word is a defectively written participle related to the noun “testicle” (a Hiphil participle מַאֲשִׁכִים [ma’ashikhim] from a verb related to אֶשֶׁךְ [’eshekh, “testicle”]; cf. Lev 21:20) and hence “having testicles” (cf. HALOT 1379 s.v. שָׁכָה) instead of the Masoretic form מַשְׁכִּים (mashkim) from a root שָׁכָה (shakhah), which is otherwise unattested in either verbal or nominal forms. The second adjective is best derived from a verb root meaning “to feed” (a Hophal participle מוּזָנִים [muzanim, the Kethib] from a root זוּן [zun; cf. BDB 266 s.v. זוּן] for which there is the cognate noun מָזוֹן [mazon; cf. 2 Chr 11:23]). This is more likely than the derivation from a root יָזַן ([yazan]reading מְיֻזָּנִים [mÿyuzzanim], a Pual participle with the Qere) which is otherwise unattested in verbal or nominal forms and whose meaning is dependent only on a supposed Arabic cognate (cf. HALOT 387 s.v. יָזַן).
20 tn Heb “neighs after.”
21 tn Heb “Should I not punish them…? Should I not bring retribution…?” The rhetorical questions have the force of strong declarations.
22 tn The first person pronoun (a reference to the
23 tn Heb “those who swear [oaths] falsely.” Cf. NIV “perjurers”; TEV “those who give false testimony”; NLT “liars.”
24 tn Heb “and against the oppressors of the worker for a wage, [the] widow and orphan.”
25 tn Heb “those who turn aside.”
26 tn Or “resident foreigner”; NIV “aliens”; NRSV “the alien.”