Discovery BoxJeremiah 14:1--15:9
Context14:1 The Lord spoke to Jeremiah 2 about the drought. 3
14:2 “The people of Judah are in mourning.
The people in her cities are pining away.
They lie on the ground expressing their sorrow. 4
Cries of distress come up to me 5 from Jerusalem. 6
14:3 The leading men of the cities send their servants for water.
They go to the cisterns, 7 but they do not find any water there.
They return with their containers 8 empty.
Disappointed and dismayed, they bury their faces in their hands. 9
14:4 They are dismayed because the ground is cracked 10
because there has been no rain in the land.
The farmers, too, are dismayed
and bury their faces in their hands.
14:5 Even the doe abandons her newborn fawn 11 in the field
because there is no grass.
14:6 Wild donkeys stand on the hilltops
and pant for breath like jackals.
Their eyes are strained looking for food,
because there is none to be found.” 12
“O Lord, intervene for the honor of your name 14
even though our sins speak out against us. 15
Indeed, 16 we have turned away from you many times.
We have sinned against you.
14:8 You have been the object of Israel’s hopes.
You have saved them when they were in trouble.
Why have you become like a resident foreigner 17 in the land?
Why have you become like a traveler who only stops in to spend the night?
14:9 Why should you be like someone who is helpless, 18
like a champion 19 who cannot save anyone?
You are indeed with us, 20
and we belong to you. 21
Do not abandon us!”
14:10 Then the Lord spoke about these people. 22
“They truly 23 love to go astray.
They cannot keep from running away from me. 24
So I am not pleased with them.
I will now call to mind 25 the wrongs they have done 26
and punish them for their sins.”
14:11 Then the Lord said to me, “Do not pray for good to come to these people! 27 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. 28 Instead, I will kill them through wars, famines, and plagues.” 29
14:13 Then I said, “Oh, Lord God, 30 look! 31 The prophets are telling them that you said, 32 ‘You will not experience war or suffer famine. 33 I will give you lasting peace and prosperity in this land.’” 34
14:14 Then the Lord said to me, “Those prophets are prophesying lies while claiming my authority! 35 I did not send them. I did not commission them. 36 I did not speak to them. They are prophesying to these people false visions, worthless predictions, 37 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 38 them: ‘War and starvation will kill those prophets.’ 39 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 40 and there will be no one to bury them. This will happen to the men and their wives, their sons, and their daughters. 41 For I will pour out on them the destruction they deserve.” 42
14:17 “Tell these people this, Jeremiah: 43
‘My eyes overflow with tears
day and night without ceasing. 44
For my people, my dear children, 45 have suffered a crushing blow.
They have suffered a serious wound. 46
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. 47
For both prophet and priest go about their own business
in the land without having any real understanding.’” 48
14:19 Then I said,
“Lord, 49 have you completely rejected the nation of Judah?
Do you despise 50 the city of Zion?
Why have you struck us with such force
that we are beyond recovery? 51
We hope for peace, but nothing good has come of it.
We hope for a time of relief from our troubles, but experience terror. 52
14:20 Lord, we confess that we have been wicked.
We confess that our ancestors have done wrong. 53
We have indeed 54 sinned against you.
14:21 For the honor of your name, 55 do not treat Jerusalem 56 with contempt.
Do not treat with disdain the place where your glorious throne sits. 57
Be mindful of your covenant with us. Do not break it! 58
14:22 Do any of the worthless idols 59 of the nations cause rain to fall?
Do the skies themselves send showers?
Is it not you, O Lord our God, who does this? 60
So we put our hopes in you 61
because you alone do all this.”
15:1 Then the Lord said to me, “Even if Moses and Samuel stood before me pleading for 62 these people, I would not feel pity for them! 63 Get them away from me! Tell them to go away! 64 15:2 If they ask you, ‘Where should we go?’ tell them the Lord says this:
“Those who are destined to die of disease will go to death by disease.
Those who are destined to die in war will go to death in war.
Those who are destined to die of starvation will go to death by starvation.
Those who are destined to go into exile will go into exile.” 65
15:3 “I will punish them in four different ways: I will have war kill them. I will have dogs drag off their dead bodies. I will have birds and wild beasts devour and destroy their corpses. 66 15:4 I will make all the people in all the kingdoms of the world horrified at what has happened to them because of what Hezekiah’s son Manasseh, king of Judah, did in Jerusalem.” 67
“Who in the world 69 will have pity on you, Jerusalem?
Who will grieve over you?
Who will stop long enough 70
to inquire about how you are doing? 71
15:6 I, the Lord, say: 72 ‘You people have deserted me!
You keep turning your back on me.’ 73
So I have unleashed my power against you 74 and have begun to destroy you. 75
I have grown tired of feeling sorry for you!” 76
“In every town in the land I will purge them
like straw blown away by the wind. 78
I will destroy my people.
I will kill off their children.
I will do so because they did not change their behavior. 79
15:8 Their widows will become in my sight more numerous 80
than the grains of sand on the seashores.
At noontime I will bring a destroyer
against the mothers of their young men. 81
I will cause anguish 82 and terror
to fall suddenly upon them. 83
15:9 The mother who had seven children 84 will grow faint.
All the breath will go out of her. 85
Her pride and joy will be taken from her in the prime of their life.
It will seem as if the sun had set while it was still day. 86
She will suffer shame and humiliation. 87
I will cause any of them who are still left alive
to be killed in war by the onslaughts of their enemies,” 88
says the Lord.
[14:1] 1 sn The form of Jer 14:1–15:9 is very striking rhetorically. It consists essentially of laments and responses to them. However, what makes it so striking is its deviation from normal form (cf. 2 Chr 20:5-17 for what would normally be expected). The descriptions of the lamentable situation come from the mouth of God not the people (cf.14:1-6, 17-18). The prophet utters the petitions with statements of trust (14:7-9, 19-22) and the
[14:1] 2 tn Heb “That which came [as] the word of the
[14:1] 3 sn Drought was one of the punishments for failure to adhere to the terms of their covenant with God. See Deut 28:22-24; Lev 26:18-20.
[14:2] 4 tn Heb “Judah mourns, its gates pine away, they are in mourning on the ground.” There are several figures of speech involved here. The basic figure is that of personification where Judah and it cities are said to be in mourning. However, in the third line the figure is a little hard to sustain because “they” are in mourning on the ground. That presses the imagination of most moderns a little too far. Hence the personification has been interpreted “people of” throughout. The term “gates” here is used as part for whole for the “cities” themselves as in several other passages in the OT (cf. BDB 1045 s.v. שַׁעַר 2.b, c and see, e.g., Isa 14:31).
[14:2] 5 tn The words “to me” are not in the text. They are implicit from the fact that the
[14:2] 6 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[14:3] 7 tn Though the concept of “cisterns” is probably not familiar to some readers, it would be a mistake to translate this word as “well.” Wells have continual sources of water. Cisterns were pits dug in the ground and lined with plaster to hold rain water. The drought had exhausted all the water in the cisterns.
[14:3] 8 tn The word “containers” is a generic word in Hebrew = “vessels.” It would probably in this case involve water “jars” or “jugs.” But since in contemporary English one would normally associate those terms with smaller vessels, “containers” may be safer.
[14:3] 9 tn Heb “they cover their heads.” Some of the English versions have gone wrong here because of the “normal” use of the words translated here “disappointed” and “dismayed.” They are regularly translated “ashamed” and “disgraced, humiliated, dismayed” elsewhere (see e.g., Jer 22:22); they are somewhat synonymous terms which are often parallel or combined. The key here, however, is the expression “they cover their heads” which is used in 2 Sam 15:30 for the expression of grief. Moreover, the word translated here “disappointed” (בּוֹשׁ, bosh) is used that way several times. See for example Jer 12:13 and consult examples in BDB 101 s.v. בּוֹשׁ Qal.2. A very similar context with the same figure is found in Jer 2:36-37.
[14:4] 10 tn For the use of the verb “is cracked” here see BDB 369 s.v. חָתַת Qal.1 and compare the usage in Jer 51:56 where it refers to broken bows. The form is a relative clause without relative pronoun (cf., GKC 486-87 §155.f). The sentence as a whole is related to the preceding through a particle meaning “because of” or “on account of.” Hence the subject and verb have been repeated to make the connection.
[14:5] 13 tn Heb “she gives birth and abandons.”
[14:6] 16 tn Heb “their eyes are strained because there is no verdure.”
[14:7] 19 tn The words “Then I said” are not in the text. However, it cannot be a continuation of the
[14:7] 20 tn Heb “Act for the sake of your name.” The usage of “act” in this absolute, unqualified sense cf. BDB 794 s.v. עָוֹשָׂה Qal.I.r and compare the usage, e.g., in 1 Kgs 8:32 and 39. For the nuance of “for the sake of your name” compare the usage in Isa 48:9 and Ezek 20:9, 14.
[14:7] 21 tn Or “bear witness against us,” or “can be used as evidence against us,” to keep the legal metaphor. Heb “testify against.”
[14:7] 22 tn The Hebrew particle כִּי (ki) can scarcely be causal here; it is either intensive (BDB 472 s.v. כִּי 1.e) or concessive (BDB 473 s.v. כִּי 2.c). The parallel usage in Gen 18:20 argues for the intensive force as does the fact that the concessive has already been expressed by אִם (’im).
[14:8] 22 tn It would be a mistake to translate this word as “stranger.” This word (גֵּר, ger) refers to a resident alien or resident foreigner who stays in a country not his own. He is accorded the privilege of protection through the common rights of hospitality but he does not have the rights of the native born or citizen. The simile here is particularly effective. The land was the
[14:9] 25 tn This is the only time this word occurs in the Hebrew Bible. The lexicons generally take it to mean “confused” or “surprised” (cf., e.g., BDB 187 s.v. דָּהַם). However, the word has been found in a letter from the seventh century in a passage where it must mean something like “be helpless”; see W. L. Holladay, Jeremiah (Hermeneia), 1:433, for discussion and bibliography of an article where this letter is dealt with.
[14:9] 26 tn Heb “mighty man, warrior.” For this nuance see 1 Sam 17:51 where it parallels a technical term used of Goliath used earlier in 17:4, 23.
[14:9] 27 tn Heb “in our midst.”
[14:9] 28 tn Heb “Your name is called upon us.” See Jer 7:10, 11, 14, 30 for this idiom with respect to the temple and see the notes on Jer 7:10.
[14:10] 28 tn Heb “Thus said the
[14:10] 29 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.
[14:10] 30 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.
[14:10] 32 tn Heb “their iniquities.”
[14:11] 31 tn Heb “on behalf of these people for benefit.”
[14:12] 34 sn See 6:16-20 for parallels.
[14:12] 35 tn Heb “through sword, starvation, and plague.”
[14:13] 37 tn Heb “Lord Yahweh.” The translation follows the ancient Jewish tradition of substituting the Hebrew word for God for the proper name Yahweh.
[14:13] 38 tn Heb “Behold.” See the translator’s note on usage of this particle in 1:6.
[14:13] 39 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.
[14:13] 40 tn Heb “You will not see sword and you will not have starvation [or hunger].”
[14:13] 41 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.
[14:14] 40 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).
[14:14] 41 tn Heb “I did not command them.” Compare 1 Chr 22:12 for usage.
[14:14] 42 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.
[14:15] 43 tn Heb “Thus says the
[14:15] 44 tn Heb “Thus says the
[14:16] 46 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[14:16] 47 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.
[14:16] 48 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.
[14:17] 49 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.
[14:17] 50 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.
[14:17] 51 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.”
[14:17] 52 tn This is a poetic personification. To translate with the plural “serious wounds” might mislead some into thinking of literal wounds.
[14:18] 52 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.
[14:18] 53 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.
[14:19] 55 tn The words, “Then I said, ‘
[14:19] 56 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.
[14:19] 57 tn Heb “Why have you struck us and there is no healing for us.” The statement involves poetic exaggeration (hyperbole) for rhetorical effect.
[14:19] 58 tn Heb “[We hope] for a time of healing but behold terror.”
[14:20] 58 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.
[14:20] 59 tn This is another example of the intensive use of כִּי (ki). See BDB 472 s.v. כִּי 1.e.
[14:21] 61 tn Heb “For the sake of your name.”
[14:21] 62 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[14:21] 63 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.
[14:21] 64 tn Heb “Remember, do not break your covenant with us.”
[14:22] 64 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.
[14:22] 65 tn Heb “Is it not you, O
[14:22] 66 tn The rhetorical negatives are balanced by a rhetorical positive.
[15:1] 67 tn The words “pleading for” have been supplied in the translation to explain the idiom (a metonymy). For parallel usage see BDB 763 s.v. עָמַד Qal.1.a and compare usage in Gen 19:27, Deut 4:10.
[15:1] 68 tn Heb “my soul would not be toward them.” For the usage of “soul” presupposed here see BDB 660 s.v. נֶפֶשׁ 6 in the light of the complaints and petitions in Jeremiah’s prayer in 14:19, 21.
[15:1] 69 tn Heb “Send them away from my presence and let them go away.”
[15:2] 70 tn It is difficult to render the rhetorical force of this passage in meaningful English. The text answers the question “Where should we go?” with four brief staccato-like expressions with a play on the preposition “to”: Heb “Who to the death, to the death and who to the sword, to the sword and who to the starvation, to the starvation and who to the captivity, to the captivity.” The word “death” here is commonly understood to be a poetic substitute for “plague” because of the standard trio of sword, famine, and plague (see, e.g., 14:12 and the notes there). This is likely here and in 18:21. For further support see W. L. Holladay, Jeremiah (Hermeneia), 1:440. The nuance “starvation” rather than “famine” has been chosen in the translation because the referents here are all things that accompany war.
[15:3] 73 tn The translation attempts to render in understandable English some rather unusual uses of terms here. The verb translated “punish” is often used that way (cf. BDB 823 s.v. פָּקַד Qal.A.3 and compare usage in Jer 11:22, 13:21). However, here it is accompanied by a direct object and a preposition meaning “over” which is usually used in the sense of appointing someone over someone (cf. BDB 823 s.v. פָּקַד Qal.B.1 and compare usage in Jer 51:27). Moreover the word translated “different ways” normally refers to “families,” “clans,” or “guilds” (cf. BDB 1046-47 s.v. מִשְׁפָּחָה for usage). Hence the four things mentioned are referred to figuratively as officers or agents into whose power the
[15:4] 76 tn The length of this sentence runs contrary to the normal policy followed in the translation of breaking up long sentences. However, there does not seem any way to break it up here without losing the connections.
[15:5] 79 tn The words “The
[15:5] 80 tn The words, “in the world” are not in the text but are the translator’s way of trying to indicate that this rhetorical question expects a negative answer.
[15:5] 81 tn Heb “turn aside.”
[15:5] 82 tn Or “about your well-being”; Heb “about your welfare” (שָׁלוֹם, shalom).
[15:6] 82 tn Heb “oracle of the
[15:6] 83 tn Heb “you are going backward.” This is the only occurrence of this adverb with this verb. It is often used with another verb meaning “turn backward” (= abandon; Heb סוּג [sug] in the Niphal). For examples see Jer 38:22; 46:5. The only other occurrence in Jeremiah has been in the unusual idiom in 7:24 where it was translated “they got worse and worse instead of better.” That is how J. Bright (Jeremiah [AB], 109) translates it here. However it is translated, it has connotations of apostasy.
[15:6] 84 tn Heb “stretched out my hand against you.” For this idiom see notes on 6:12.
[15:6] 85 tn There is a difference of opinion on how the verbs here and in the following verses are to be rendered, whether past or future. KJV, NASB, NIV for example render them as future. ASV, RSV, TEV render them as past. NJPS has past here and future in vv. 7-9. This is perhaps the best solution. The imperfect + vav consecutive here responds to the perfect in the first line. The imperfects + vav consecutives followed by perfects in vv. 7-9 and concluded by an imperfect in v. 9 pick up the perfects + vav (ו) consecutives in vv. 3-4. Verses 7-9 are further development of the theme in vv. 1-4. Verses 5-6 have been an apostrophe or a turning aside to address Jerusalem directly. For a somewhat similar alternation of the tenses see Isa 5:14-17 and consult GKC 329-30 §111.w. One could of course argue that the imperfects + vav consecutive in vv. 7-9 continue the imperfect + vav consecutive here. In this case, vv. 7-9 are not a continuation of the oracle of doom but another lament by God (cf. 14:1-6, 17-18).
[15:6] 86 sn It is difficult to be sure what intertextual connections are intended by the author in his use of vocabulary. The Hebrew word translated “grown tired” is not very common. It has been used twice before. In 9:5-6b where it refers to the people being unable to repent and in 6:11 where it refers to Jeremiah being tired or unable to hold back his anger because of that inability. Now God too has worn out his patience with them (cf. Isa 7:13).
[15:7] 85 tn The words “The
[15:7] 86 tn Heb “I have winnowed them with a winnowing fork in the gates of the land.” The word “gates” is here being used figuratively for the cities, the part for the whole. See 14:2 and the notes there.
[15:7] 87 tn Or “did not repent of their wicked ways”; Heb “They did not turn back from their ways.” There is no casual particle here (either כִּי [ki], which is more formally casual, or וְ [vÿ], which sometimes introduces casual circumstantial clauses). The causal idea is furnished by the connection of ideas. If the verbs throughout this section are treated as pasts and this section seen as a lament, then the clause could be sequential: “but they still did not turn…”
[15:8] 88 tn Heb “to me.” BDB 513 s.v. ל 5.a(d) compares the usage of the preposition “to” here to that in Jonah 3:3, “Nineveh was a very great city to God [in God’s estimation].” The NEB/REB interpret as though it were the agent after a passive verb, “I have made widows more numerous.” Most English versions ignore it. The present translation follows BDB though the emphasis on God’s agency has been strong in the passage.
[15:8] 89 tn The translation of this line is a little uncertain because of the double prepositional phrase which is not represented in this translation or most of the others. The Hebrew text reads: “I will bring in to them, against mother of young men, a destroyer at noon time.” Many commentaries delete the phrase with the Greek text. If the preposition read “against” like the following one this would be a case of apposition of nearer definition. There is some evidence of that in the Targum and the Syriac according to BHS. Both nouns “mothers” and “young men” are translated as plural here though they are singular; they are treated by most as collectives. It would be tempting to translate these two lines “In broad daylight I have brought destroyers against the mothers of her fallen young men.” But this may be too interpretive. In the light of 6:4, noontime was a good time to attack. NJPS has “I will bring against them – young men and mothers together – ….” In this case “mother” and “young men” would be a case of asyndetic coordination.
[15:8] 90 tn This word is used only here and in Hos 11:9. It is related to the root meaning “to rouse” (so BDB 735 s.v. I עִיר). Here it refers to the excitement or agitation caused by terror. In Hos 11:9 it refers to the excitement or arousal of anger.
[15:8] 91 tn The “them” in the Hebrew text is feminine referring to the mothers.
[15:9] 91 tn Heb “who gave birth to seven.”
[15:9] 92 tn The meaning of this line is debated. Some understand this line to mean “she has breathed out her life” (cf., e.g., BDB 656 s.v. נָפַח and 656 s.v. ֶנפֶשׁ 1.c). However, as several commentaries have noted (e.g., W. McKane, Jeremiah [ICC], 1:341; J. Bright, Jeremiah [AB], 109) it makes little sense to talk about her suffering shame and embarrassment if she has breathed her last. Both the Greek and Latin versions understand “soul” not as the object but as the subject and the idea being one of fainting under despair. This idea seems likely in light of the parallelism. Bright suggests the phrase means either “she gasped out her breath” or “her throat gasped.” The former is more likely. One might also render “she fainted dead away,” but that idiom might not be familiar to all readers.
[15:9] 93 tn Heb “Her sun went down while it was still day.”
[15:9] 94 sn She has lost her position of honor and the source of her pride. For the concepts here see 1 Sam 2:5.
[15:9] 95 tn Heb “I will deliver those of them that survive to the sword before their enemies.” The referent of “them” is ambiguous. Does it refer to the children of the widow (nearer context) or the people themselves (more remote context, v. 7)? Perhaps it was meant to include both. Verse seven spoke of the destruction of the people and the killing off of the children.
