Jeremiah 1:15

1:15 For I will soon summon all the peoples of the kingdoms of the north,” says the Lord. “They will come and their kings will set up their thrones ¹  near the entrances of the gates of Jerusalem. ²  They will attack all the walls surrounding it, and all the towns in Judah. ³ 

Jeremiah 4:30

4:30 And you, Zion, city doomed to destruction, ⁴ 

you accomplish nothing ⁵  by wearing a beautiful dress, ⁶ 

decking yourself out in jewels of gold,

and putting on eye shadow! ⁷ 

You are making yourself beautiful for nothing.

Your lovers spurn you.

They want to kill you. ⁸ 

Jeremiah 23:14

23:14 But I see the prophets of Jerusalem ⁹ 

doing something just as shocking.

They are unfaithful to me

and continually prophesy lies. ¹⁰ 

So they give encouragement to people who are doing evil,

with the result that they do not stop their evildoing. ¹¹ 

I consider all of them as bad as the people of Sodom,

and the citizens of Jerusalem as bad as the people of Gomorrah. ¹² 

Jeremiah 34:17

34:17 So I, the Lord, say: “You have not really obeyed me and granted freedom to your neighbor and fellow countryman. ¹³  Therefore, I will grant you freedom, the freedom ¹⁴  to die in war, or by starvation or disease. I, the Lord, affirm it! ¹⁵  I will make all the kingdoms of the earth horrified at what happens to you. ¹⁶ 

Jeremiah 49:20

49:20 So listen to what I, the Lord, have planned against Edom,

what I intend to do to ¹⁷  the people who live in Teman. ¹⁸ 

Their little ones will be dragged off.

I will completely destroy their land because of what they have done. ¹⁹ 

Jeremiah 50:45

50:45 So listen to what I, the Lord, have planned against Babylon,

what I intend to do to the people who inhabit the land of Babylonia. ²⁰ 

Their little ones will be dragged off.

I will completely destroy their land because of what they have done.

[1:15]  ¹ tn Heb “they will each set up.” The pronoun “they” refers back to the “kingdoms” in the preceding sentence. However, kingdoms do not sit on thrones; their kings do. This is an example of a figure of speech called metonymy where the kingdom is put for its king. For a similar use see 2 Chr 12:8.

[1:15]  ² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[1:15]  ³ tn Or “They will come and set up their thrones in the entrances of the gates of Jerusalem. They will destroy all the walls surrounding it and also destroy all the towns in Judah.” The text of v. 15b reads in Hebrew, “they will each set up his throne [near? in?] the entrance of the gates of Jerusalem and against all its walls…and against all the towns….” Commentators are divided over whether the passage refers to the kings setting up their thrones after victory in preparation for passing judgment on their defeated enemies in the city or whether it refers to setting up siege against it. There is no Hebrew preposition before the word for “the entrance” so that it could be “in” (which would imply victory) or “at/near” (which would imply siege), and the same verb + object (i.e., “they will set up their thrones”) governs all the locative statements. It is most often taken to refer to the aftermath of victory because of the supposed parallel in Jer 43:8-13 and the supposed fulfillment in Jer 39:3. Though this may fit well with the first part of the compound expression, it does not fit well with the latter part which is most naturally taken to refer to hostile attacks against Jerusalem and the other cities of Judah. The translation given in the text is intended to reflect the idea of an army setting up for siege. The alternate translation is intended to reflect the other view.

[4:30]  ⁴ tn Heb “And you that are doomed to destruction.” The referent is supplied from the following context and the fact that Zion/Jerusalem represents the leadership which was continually making overtures to foreign nations for help.

[4:30]  ⁵ tn Heb “What are you accomplishing…?” The rhetorical question assumes a negative answer, made clear by the translation in the indicative.

[4:30]  ⁶ tn Heb “clothing yourself in scarlet.”

[4:30]  ⁷ tn Heb “enlarging your eyes with antimony.” Antimony was a black powder used by women as eyeliner to make their eyes look larger.

[4:30]  ⁸ tn Heb “they seek your life.”

[23:14]  ⁷ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[23:14]  ⁸ 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]  ⁹ 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]  ¹⁰ tn Heb “All of them are to me like Sodom and its [Jerusalem’s] inhabitants like Gomorrah.”

[34:17]  ¹⁰ tn The Hebrew text has a compound object, the two terms of which have been synonyms in vv. 14, 15. G. L. Keown, P. J. Scalise, and T. G. Smothers (Jeremiah 26-52 [WBC], 189) make the interesting observation that these two terms (Heb “brother” and “neighbor”) emphasize the relationships that should have taken precedence over their being viewed as mere slaves.

[34:17]  ¹¹ sn This is, of course, a metaphorical and ironical use of the term “to grant freedom to.” It is, however, a typical statement of the concept of talionic justice which is quite often operative in God’s judgments in the OT (cf., e.g., Obad 15).

[34:17]  ¹² tn Heb “Oracle of the Lord.”

[34:17]  ¹³ sn Compare Jer 15:4; 24:9; 29:18.

[49:20]  ¹³ tn Heb “Therefore listen to the plan of the Lord which he has planned against Edom, and the purposes which he has purposed against…” The first person has again been adopted in the translation to avoid the shift from the first person address in v. 19 to the third person in v. 20, a shift that is common in Hebrew poetry, particularly Hebrew prophecy, but which is not common in contemporary English literature.

[49:20]  ¹⁴ sn Teman here appears to be a poetic equivalent for Edom, a common figure of speech in Hebrew poetry where the part is put for the whole. “The people of Teman” is thus equivalent to all the people of Edom.

[49:20]  ¹⁵ tn Heb “They will surely drag them off, namely the young ones of the flock. He will devastate their habitation [or their sheepfold] on account of them.” The figure of the lion among the flock of sheep appears to be carried on here where the people are referred to as a flock and their homeland is referred to as a sheepfold. It is hard, however, to carry the figure over here into the translation, so the figures have been interpreted instead. Both of these last two sentences are introduced by a formula that indicates a strong affirmative oath (i.e., they are introduced by אִם לֹא [’im lo’; cf. BDB 50 s.v. אִם 1.b(2)]). The subject of the verb “they will drag them off” is the indefinite third plural which may be taken as a passive in English (cf. GKC 460 §144.g). The subject of the last line is the Lord which has been rendered in the first person for stylistic reasons (see the translator’s note on the beginning of the verse).

[50:45]  ¹⁶ tn The words “of Babylonia” are not in the text but are implicit from the context. They have been supplied in the translation to clarify the referent.