Discovery BoxJeremiah 1:13
Context1:13 The Lord again asked me, “What do you see?” I answered, “I see a pot of boiling water; it is tipped toward us from the north.” 1
Jeremiah 4:1
Context4:1 “If you, Israel, want to come back,” says the Lord,
“if you want to come back to me 2
you must get those disgusting idols 3 out of my sight
and must no longer go astray. 4
Jeremiah 9:7
Context9:7 Therefore the Lord who rules over all says, 5
“I will now purify them in the fires of affliction 6 and test them.
The wickedness of my dear people 7 has left me no choice.
What else can I do? 8
Jeremiah 13:17
Context13:17 But if you will not pay attention to this warning, 9
I will weep alone because of your arrogant pride.
I will weep bitterly and my eyes will overflow with tears 10
because you, the Lord’s flock, 11 will be carried 12 into exile.”
Jeremiah 23:9-10
Context23:9 Here is what the Lord says concerning the false prophets: 14
My heart and my mind are deeply disturbed.
I tremble all over. 15
I am like a drunk person,
like a person who has had too much wine, 16
because of the way the Lord
and his holy word are being mistreated. 17
23:10 For the land is full of people unfaithful to him. 18
They live wicked lives and they misuse their power. 19
So the land is dried up 20 because it is under his curse. 21
The pastures in the wilderness are withered.
Jeremiah 25:38
Context25:38 The Lord is like a lion who has left his lair. 22
So their lands will certainly 23 be laid waste
by the warfare of the oppressive nation 24
and by the fierce anger of the Lord.”
Jeremiah 26:3
Context26:3 Maybe they will pay attention and each of them will stop living the evil way they do. 25 If they do that, then I will forgo destroying them 26 as I had intended to do because of the wicked things they have been doing. 27
Jeremiah 44:3
Context44:3 This happened because of the wickedness the people living there did. 28 They made me angry 29 by worshiping and offering sacrifice to 30 other gods whom neither they nor you nor your ancestors 31 previously knew. 32
Jeremiah 46:16
Context46:16 I will make many stumble. 33
They will fall over one another in their hurry to flee. 34
They will say, ‘Get up!
Let’s go back to our own people.
Let’s go back to our homelands
because the enemy is coming to destroy us.’ 35
Jeremiah 50:16
Context50:16 Kill all the farmers who sow the seed in the land of Babylon.
Kill all those who wield the sickle at harvest time. 36
Let all the foreigners return to their own people.
Let them hurry back to their own lands
to escape destruction by that enemy army. 37
Jeremiah 51:64
Context51:64 Then say, ‘In the same way Babylon will sink and never rise again because of the judgments 38 I am ready to bring upon her; they will grow faint.’”
The prophecies of Jeremiah end here. 39
[1:13] 1 tn Heb “a blown upon [= heated; boiling] pot and its face from the face of the north [= it is facing away from the north].”
[4:1] 2 tn Or “If you, Israel, want to turn [away from your shameful ways (those described in 3:23-25)]…then you must turn back to me.” Or perhaps, “Israel, you must turn back…Yes, you must turn back to me.”
[4:1] 3 tn Heb “disgusting things.”
[4:1] 4 tn Or possibly, “If you get those disgusting idols out of my sight, you will not need to flee.” This is less probable because the normal meaning of the last verb is “to wander,” “ to stray.”
[9:7] 3 tn Heb “Yahweh of armies.”
[9:7] 4 tn Heb “I will refine/purify them.” The words “in the fires of affliction” are supplied in the translation to give clarity to the metaphor.
[9:7] 5 tn Heb “daughter of my people.” For the translation given here see 4:11 and the note on the phrase “dear people” there.
[9:7] 6 tc Heb “For how else shall I deal because of the wickedness of the daughter of my people.” The MT does not have the word “wickedness.” The word, however, is read in the Greek version. This is probably a case of a word dropping out because of its similarities to the consonants preceding or following it (i.e., haplography). The word “wickedness” (רַעַת, ra’at) has dropped out before the words “my dear people” (בַּת־עַמִּי, bat-’ammi). The causal nuance which is normal for מִפְּנֵי (mippÿne) does not make sense without some word like this, and the combination of רַעַת מִפְּנֵי (mippÿne ra’at) does occur in Jer 7:12 and one very like it occurs in Jer 26:3.
[13:17] 4 tn Heb “If you will not listen to it.” For the use of the feminine singular pronoun to refer to the idea(s) expressed in the preceding verse(s), see GKC 440-41 §135.p.
[13:17] 5 tn Heb “Tearing [my eye] will tear and my eye will run down [= flow] with tears.”
[13:17] 6 tn Heb “because the
[13:17] 7 tn The verb is once again in the form of “as good as done” (the Hebrew prophetic perfect).
[23:9] 5 sn Jeremiah has already had a good deal to say about the false prophets and their fate. See 2:8, 26; 5:13, 31; 14:13-15. Here he parallels the condemnation of the wicked prophets and their fate (23:9-40) with that of the wicked kings (21:11-22:30).
[23:9] 6 tn The word “false” is not in the text, but it is clear from the context that these are whom the sayings are directed against. The words “Here is what the
[23:9] 7 tn Heb “My heart is crushed within me. My bones tremble.” It has already been noted several times that the “heart” in ancient Hebrew psychology was the intellectual and volitional center of the person, the kidneys were the emotional center, and the bones the locus of strength and also the subject of joy, distress, and sorrow. Here Jeremiah is speaking of his distress of heart and mind in modern psychology, a distress that leads him to trembling of body which he compares to that of a drunken person staggering around under the influence of wine.
[23:9] 8 tn Heb “wine has passed over him.”
[23:9] 9 tn Heb “wine because of the
[23:10] 6 tn Heb “adulterers.” But spiritual adultery is clearly meant as also in 3:8-9; 9:2, and probably also 5:7.
[23:10] 7 tn For the word translated “They live…lives” see usage in Jer 8:6. For the idea of “misusing” their power (Heb “their power is not right” i.e., used in the wrong way) see 2 Kgs 7:9; 17:9. In the original text this line (really two lines in the Hebrew poetry) are at the end of the verse. However, this places the antecedent too far away and could lead to confusion. The lines have been rearranged to avoid such confusion.
[23:10] 8 tn For the use of this verb see 12:4 and the note there.
[23:10] 9 tc The translation follows the majority of Hebrew
[25:38] 7 tn Heb “Like a lion he has left his lair.”
[25:38] 8 tn This is a way of rendering the Hebrew particle כִּי (ki) which is probably here for emphasis rather than indicating cause (see BDB 473 s.v. כִּי 1.e and compare usage in Jer 22:22).
[25:38] 9 tc Heb “by the sword of the oppressors.” The reading here follows a number of Hebrew
[26:3] 8 tn Heb “will turn from his wicked way.”
[26:3] 9 tn For the idiom and translation of terms involved here see 18:8 and the translator’s note there.
[26:3] 10 tn Heb “because of the wickedness of their deeds.”
[44:3] 9 tn Heb “they.” The referent must be supplied from the preceding, i.e., Jerusalem and all the towns of Judah. “They” are those who have experienced the disaster and are distinct from those being addressed and their ancestors (44:3b).
[44:3] 10 tn Heb “thus making me angry.” However, this is a good place to break the sentence to create a shorter sentence that is more in keeping with contemporary English style.
[44:3] 11 tn Heb “by going to offer sacrifice in serving/worshiping.” The second לְ (lamed) + infinitive is epexegetical of the first (cf. IBHS 608-9 §36.2.3e).
[44:3] 12 tn Heb “fathers” (also in vv. 9, 10, 17, 21).
[44:3] 13 sn Compare Jer 19:4 for the same thought and see also 7:9.
[46:16] 10 tn Heb “he multiplied the one stumbling.” For the first person reference see the preceding translator’s note.
[46:16] 11 tc The words “in their hurry to flee” are not in the text but appear to be necessary to clarify the point that the stumbling and falling here is not the same as that in vv. 6, 12 where they occur in the context of defeat and destruction. Reference here appears to be to the mercenary soldiers who in their hurried flight to escape stumble over one another and fall. This is fairly clear from the literal translation “he multiplies the stumbling one. Also [= and] a man falls against a man and they say [probably = “saying”; an epexegetical use of the vav (ו) consecutive (IBHS 551 §33.2.2a, and see Exod 2:10 as a parallel)] ‘Get up! Let’s go…’” A reference to the flight of the mercenaries is also seen in v. 21. Many of the modern commentaries and a few of the modern English versions follow the Greek text and read vv. 15a-16 very differently. The Greek reads “Why has Apis fled from you? Your choice calf [i.e., Apis] has not remained. For the Lord has paralyzed him. And your multitudes have fainted and fallen; and each one said to his neighbor…” (reading רֻבְּךָ כָּשַׁל גַּם־נָפַל וַיֹּאמְרוּ אִישׁ אֶל־רֵעֵהוּ instead of כּוֹשֵׁל הִרְבָּה גַּם־נָפַל אִישׁ אֶל־רֵעֵהוּ). One would expect אִישׁ אֶל־רֵעֵהוּ (’ish ’el-re’ehu) to go with וַיֹּאמְרוּ (vayyo’mÿru) because it is idiomatic in this expression (cf., e.g., Gen 11:3; Judg 6:29). However, אִישׁ אֶל־רֵעֵהוּ (’ish ’el-re’ehu) is also found with singular verbs as here in Exod 22:9; 33:11; 1 Sam 10:11. There is no doubt that the Hebrew text is the more difficult and thus probably original. The reading of the Greek version is not supported by any other text or version and looks like an attempt to smooth out a somewhat awkward Hebrew original.
[46:16] 12 tn Heb “to our native lands from before the sword of the oppressor.” The compound preposition “from before” is regularly used in a causal sense (see BDB 818 s.v. פָּנֶה 6.a, b, c). The “sword” is again interpreted as a figure for the destructive power of an enemy army.
[50:16] 11 tn Heb “Cut off the sower from Babylon, and the one who wields the sickle at harvest time.” For the meaning “kill” for the root “cut off” see BDB 503 s.v. כָּרַת Qal.1.b and compare usage in Jer 11:19. The verb is common in this nuance in the Hiphil, cf. BDB 504 s.v. כָּרַת Hiph, 2.b.
[50:16] 12 tn Heb “Because of [or out of fear of] the sword of the oppressor, let each of them turn toward his [own] people and each of them flee to his [own] country.” Compare a similar expression in 46:16 where the reference was to the flight of the mercenaries. Here it refers most likely to foreigners who are counseled to leave Babylon before they are caught up in the destruction. Many of the commentaries and English versions render the verbs as futures but they are more likely third person commands (jussives). Compare the clear commands in v. 8 followed by essentially the same motivation. The “sword of the oppressor,” of course, refers to death at the hands of soldiers wielding all kinds of weapons, chief of which has been a reference to the bow (v. 14).
[51:64] 12 tn Or “disaster”; or “calamity.”
[51:64] 13 sn The final chapter of the book of Jeremiah does not mention Jeremiah or record any of his prophecies.
