Genesis 7:1

7:1 The Lord said to Noah, “Come into the ark, you and all your household, for I consider you godly among this generation. ¹ 

Numbers 16:26

16:26 And he said to the community, “Move away from the tents of these wicked ²  men, and do not touch anything they have, lest you be destroyed because ³  of all their sins.” ⁴ 

Joshua 6:22-23

6:22 Joshua told the two men who had spied on the land, “Enter the prostitute’s house ⁵  and bring out the woman and all who belong to her as you promised her.” ⁶  6:23 So the young spies went and brought out Rahab, her father, mother, brothers, and all who belonged to her. They brought out her whole family and took them to a place outside ⁷  the Israelite camp.

Jeremiah 32:39

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 ⁸  their own good and the good of the children who descend from them.

Jeremiah 32:2

32:2 Now at that time, ⁹  the armies of the king of Babylon were besieging Jerusalem. ¹⁰  The prophet Jeremiah was confined in the courtyard of the guardhouse ¹¹  attached to the royal palace of Judah.

Jeremiah 2:7

2:7 I brought you ¹²  into a fertile land

so you could enjoy ¹³  its fruits and its rich bounty.

But when you entered my land, you defiled it; ¹⁴ 

you made the land I call my own ¹⁵  loathsome to me.

Jeremiah 2:9

The Lord Charges Contemporary Israel with Spiritual Adultery

2:9 “So, once more I will state my case ¹⁶  against you,” says the Lord.

“I will also state it against your children and grandchildren. ¹⁷ 

[7:1]  ¹ tn Heb “for you I see [as] godly before me in this generation.” The direct object (“you”) is placed first in the clause to give it prominence. The verb “to see” here signifies God’s evaluative discernment.

[16:26]  ² tn The word רָשָׁע (rasha’) has the sense of a guilty criminal. The word “wicked” sometimes gives the wrong connotation. These men were opposing the Lord, and so were condemned as criminals – they were guilty. The idea of “wickedness” therefore applies in that sense.

[16:26]  ³ tn The preposition bet (בְּ) in this line is causal – “on account of their sins.”

[16:26]  ⁴ sn The impression is that the people did not hear what the Lord said to Moses, but only what Moses said to the people as a result. They saw the brilliant cloud, and perhaps heard the sound of his voice, but the relaying of the instructions indicates they did not hear the actual instruction from the Lord himself.

[6:22]  ⁵ tn Heb “the house of the woman, the prostitute.”

[6:22]  ⁶ tn Heb “and bring out from there the woman and all who belong to her as you swore on oath to her.”

[6:23]  ⁷ tn Or “placed them outside.”

[32:39]  ⁸ 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 Lord. The Hebrew sentence has been broken up to avoid a long complex sentence in English which is contrary to contemporary English style. However, an attempt has been made to preserve all the connections of the original.

[32:2]  ⁹ sn Jer 32:2-5 are parenthetical, giving the background for the actual report of what the Lord said in v. 7. The background is significant because it shows that Jeremiah was predicting the fall of the city and the kingdom and was being held prisoner for doing so. Despite this pessimistic outlook, the Lord wanted Jeremiah to demonstrate his assurance of the future restoration (which has been the topic of the two preceding chapters) by buying a field as a symbolic act that the Israelites would again one day regain possession of their houses, fields, and vineyards (vv. 15, 44). (For other symbolic acts with prophetic import see Jer 13, 19.)

[32:2]  ¹⁰ sn According to Jer 39:1 the siege began in Zedekiah’s ninth year (i.e., in 589/88 b.c.). It had been interrupted while the Babylonian army was occupied with fighting against an Egyptian force that had invaded Judah. During this period of relaxed siege Jeremiah had attempted to go to his home town in Anathoth to settle some property matters, had been accused of treason, and been thrown into a dungeon (37:11-15). After appealing to Zedekiah he had been moved from the dungeon to the courtyard of the guardhouse connected to the palace (37:21) where he remained confined until Jerusalem was captured in 587/86 b.c. (38:28).

[32:2]  ¹¹ 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.

[2:7]  ¹² sn Note how contemporary Israel is again identified with her early ancestors. See the study note on 2:2.

[2:7]  ¹³ tn Heb “eat.”

[2:7]  ¹⁴ sn I.e., made it ceremonially unclean. See Lev 18:19-30; Num 35:34; Deut 21:23.

[2:7]  ¹⁵ tn Heb “my inheritance.” Or “the land [i.e., inheritance] I gave you,” reading the pronoun as indicating source rather than possession. The parallelism and the common use in Jeremiah of the term to refer to the land or people as the Lord’s (e.g., 12:7, 8, 9; 16:18; 50:11) make the possessive use more likely here.

[2:9]  ¹⁶ tn Or “bring charges against you.”

[2:9]  ¹⁷ tn The words “your children and” are supplied in the translation to bring out the idea of corporate solidarity implicit in the passage.