Jeremiah 15:12

15:12 Can you people who are like iron and bronze

break that iron fist from the north? ¹ 

Jeremiah 7:26

7:26 But your ancestors ²  did not listen to me nor pay attention to me. They became obstinate ³  and were more wicked than even their own forefathers.’”

Jeremiah 13:23

13:23 But there is little hope for you ever doing good,

you who are so accustomed to doing evil.

Can an Ethiopian ⁴  change the color of his skin?

Can a leopard remove its spots? ⁵ 

Jeremiah 20:13

20:13 Sing to the Lord! Praise the Lord!

For he rescues the oppressed from the clutches of evildoers. ⁶ 

Jeremiah 4:22

4:22 The Lord answered, ⁷ 

“This will happen ⁸  because my people are foolish.

They do not know me.

They are like children who have no sense. ⁹ 

They have no understanding.

They are skilled at doing evil.

They do not know how to do good.”

Jeremiah 11:16

11:16 I, the Lord, once called ¹⁰  you a thriving olive tree,

one that produced beautiful fruit.

But I will set you ¹¹  on fire,

fire that will blaze with a mighty roar. ¹² 

Then all your branches will be good for nothing. ¹³ 

Jeremiah 16:12

16:12 And you have acted even more wickedly than your ancestors! Each one of you has followed the stubborn inclinations of your own wicked heart and not obeyed me. ¹⁴ 

Jeremiah 25:6

25:6 Do not pay allegiance to ¹⁵  other gods and worship and serve them. Do not make me angry by the things that you do. ¹⁶  Then I will not cause you any harm.’

Jeremiah 31:28

31:28 In the past I saw to it that they were uprooted and torn down, that they were destroyed and demolished. But now I will see to it that they are built up and firmly planted. ¹⁷  I, the Lord, affirm it!” ¹⁸ 

Jeremiah 10:5

10:5 Such idols are like scarecrows in a cucumber field.

They cannot talk.

They must be carried

because they cannot walk.

Do not be afraid of them

because they cannot hurt you.

And they do not have any power to help you.” ¹⁹ 

Jeremiah 23:14

23:14 But I see the prophets of Jerusalem ²⁰ 

doing something just as shocking.

They are unfaithful to me

and continually prophesy lies. ²¹ 

So they give encouragement to people who are doing evil,

with the result that they do not stop their evildoing. ²² 

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

and the citizens of Jerusalem as bad as the people of Gomorrah. ²³ 

Jeremiah 25:29

25:29 For take note, I am already beginning to bring disaster on the city that I call my own. ²⁴  So how can you possibly avoid being punished? ²⁵  You will not go unpunished! For I am proclaiming war against all who live on the earth. I, the Lord who rules over all, ²⁶  affirm it!’ ²⁷ 

Jeremiah 38:9

38:9 “Your royal Majesty, those men have been very wicked in all that they have done to the prophet Jeremiah. They have thrown him into a cistern and he is sure to die of starvation there because there is no food left in the city. ²⁸ 

Jeremiah 40:4

40:4 But now, Jeremiah, today I will set you free ²⁹  from the chains on your wrists. If you would like to come to Babylon with me, come along and I will take care of you. ³⁰  But if you prefer not to come to Babylon with me, you are not required to do so. ³¹  You are free to go anywhere in the land you want to go. ³²  Go wherever you choose.” ³³ 

[15:12]  ¹ tn Or “Can iron and bronze break iron from the north?” The question is rhetorical and expects a negative answer. The translation and meaning of this verse are debated. See note for further details. The two main difficulties here involve the relation of words to one another and the obscure allusion to iron from the north. To translate “literally” is difficult since one does not know whether “iron” is subject of “break” or object of an impersonal verb. Likewise, the dangling “and bronze” fits poorly with either understanding. Options: “Can iron break iron from the north and bronze?” Or “Can one break iron, even iron from the north and bronze.” This last is commonly opted for by translators and interpreters, but why add “and bronze” at the end? And what does “iron from the north” refer to? A long history of interpretation relates it to the foe from the north (see already 1:14; 4:6; 6:1; 13:20). The translation follows the lead of NRSV and takes “and bronze” as a compound subject. I have no ready parallels for this syntax but the reference to “from the north” and the comparison to the stubbornness of the unrepentant people to bronze and iron in 6:28 suggests a possible figurative allusion. There is no evidence in the Bible that Israel knew about a special kind of steel like iron from the Black Sea mentioned in later Greek sources. The word “fist” is supplied in the translation to try to give some hint that it refers to a hostile force.

[7:26]  ² tn Or “But your predecessors…”; Heb “But they….” There is a confusing interchange in the pronouns in vv. 25-26 which has led to some leveling in the ancient versions and the modern English versions. What is involved here are four levels of referents, the “you” of the present generation (vv. 21-22a), the ancestors who were delivered from Egypt (i.e., the “they” of vv. 22b-24), the “you” of v. 25 which involves all the Israelites from the Exodus to the time of speaking, and the “they” of v. 26 which cannot be the ancestors of vv. 22-24 (since they cannot be more wicked than themselves) but must be an indefinite entity which is a part of the “you” of v. 25, i.e., the more immediate ancestors of the present generation. If this is kept in mind, there is no need to level the pronouns to “they” and “them” or to “you” and “your” as some of the ancient versions and modern English versions have done.

[7:26]  ³ tn Heb “hardened [or made stiff] their neck.”

[13:23]  ³ tn This is a common proverb in English coming from this biblical passage. For cultures where it is not proverbial perhaps it would be better to translate “Can black people change the color of their skin?” Strictly speaking these are “Cushites” inhabitants of a region along the upper Nile south of Egypt. The Greek text is responsible for the identification with Ethiopia. The term in Greek is actually a epithet = “burnt face.”

[13:23]  ⁴ tn Heb “Can the Ethiopian change his skin or the leopard his spots? [Then] you also will be able to do good who are accustomed to do evil.” The English sentence has been restructured and rephrased in an attempt to produce some of the same rhetorical force the Hebrew original has in this context.

[20:13]  ⁴ sn While it may be a little confusing to modern readers to see the fluctuation in moods and the shifts in addressee in a prayer and complaint like this, it was not at all unusual for Israel where these were often offered in the temple in the conscious presence of God before fellow worshipers. For another example of these same shifts see Ps 22 which is a prayer of David in a time of deep distress.

[4:22]  ⁵ tn These words are not in the text but are supplied in the translation to show clearly the shift in speaker. Jeremiah has been speaking; now the Lord answers, giving the reason for the devastation Jeremiah foresees.

[4:22]  ⁶ tn Heb “For….” This gives the explanation for the destruction envisaged in 4:20 to which Jeremiah responds in 4:19, 21.

[4:22]  ⁷ tn Heb “They are senseless children.”

[11:16]  ⁶ tn Heb “The Lord once called you….” This is another example of the rapid shift in person that is common to Hebrew style which is not common in English and could lead to confusion for some readers. Here and in the verses that follow the person has been shifted to first person for consistency in English.

[11:16]  ⁷ tn The verb form used here is another example of a verb expressing that the action is as good as done (the Hebrew prophetic perfect).

[11:16]  ⁸ tn Heb “At the sound of a mighty roar he will set fire to it.” For the shift from third person “he” to the first person “I” see the preceding note. The Hebrew use of the pronouns in vv. 16-17 for the olive tree and the people that it represents is likely to cause confusion if retained. In v. 16 the people are “you” and the olive tree is “it.” The people are again “you” in v. 17 but part of the metaphor is carried over, i.e., “he ‘planted’ you.” It creates less confusion in the flow of the passage if the metaphorical identification is carried out throughout by addressing the people/plant as “you.”

[11:16]  ⁹ tn The verb here has most commonly been derived from a root meaning “to be broken” (cf. BDB 949 s.v. II רָעַע) which fits poorly with the metaphor of setting the plant on fire. Another common option is to emend it to a verb meaning “to be burned up” (בָּעַר, ba’ar). However, it is better to follow the lead of the Greek version which translates “be good for nothing” (ἠχρειώθησαν, hcreiwqhsan) and derive the verb from רָעַע (ra’a’) meaning “be bad/evil” (cf. BDB 949 and compare the nuance of the adjective from this verb in BDB 948 s.v. רַע 5).

[16:12]  ⁷ sn For the argumentation here compare Jer 7:23-26.

[25:6]  ⁸ tn Heb “follow after.” See the translator’s note on 2:5 for this idiom.

[25:6]  ⁹ tn Heb “make me angry with the work of your hands.” The term “work of your own hands” is often interpreted as a reference to idolatry as is clearly the case in Isa 2:8; 37:19. However, the parallelism in 25:14 and the context in 32:30 show that it is more general and refers to what they have done. That is likely the meaning here as well.

[31:28]  ⁹ tn Heb “Just as I watched over them to uproot and to tear down, to destroy and demolish, so I will watch over them to build and to plant.” The words here repeat those of 1:10 and 1:12.

[31:28]  ¹⁰ tn Heb “Oracle of the Lord.”

[10:5]  ¹⁰ tn Heb “And it is not in them to do good either.”

[23:14]  ¹¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[23:14]  ¹² 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]  ¹³ 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]  ¹⁴ tn Heb “All of them are to me like Sodom and its [Jerusalem’s] inhabitants like Gomorrah.”

[25:29]  ¹² tn Heb “which is called by my name.” See translator’s note on 7:10 for support.

[25:29]  ¹³ tn This is an example of a question without the formal introductory particle following a conjunctive vav introducing an opposition. (See Joüon 2:609 §161.a.) It is also an example of the use of the infinitive before the finite verb in a rhetorical question involving doubt or denial. (See Joüon 2:422-23 §123.f, and compare usage in Gen 37:8.)

[25:29]  ¹⁴ tn Heb “Yahweh of armies.”

[25:29]  ¹⁵ tn Heb “Oracle of Yahweh of armies.”

[38:9]  ¹³ tn Heb “Those men have made evil all they have done to the prophet Jeremiah in that they have thrown him into the cistern and he will die of starvation in the place where he is because there is no more food in the city.” The particle אֵת (’et) before “they have thrown” (אֵת אֲשֶׁר הִשְׁלִיכוּ, ’et ’asher hishlikhu) is explanatory or further definition of “all they have done to” (i.e., the particle is repeated for apposition). The verb form “and he is sure to die” is an unusual use of the vav (ו) consecutive + imperfect that the grammars see as giving a logical consequence without a past nuance (cf. GKC 328 §111.l and IBHS 557-58 §33.3.1f).

[40:4]  ¹⁴ tn The verb here is an example of the perfect of resolve where the speaker announces his intention to do something according to IBHS 488-89 §30.5.1d. The word “Jeremiah” is supplied in the translation to avoid the possible misunderstanding that the you is still plural.

[40:4]  ¹⁵ tn Or “look out for you.” See 39:12 and the translator’s note there.

[40:4]  ¹⁶ tn Or “Stay here”; Heb “Forbear.” The imperative is used in a permissive sense; “you may forbear.” See GKC 324 §110.b and compare usage in Gen 50:6.

[40:4]  ¹⁷ tn Heb “See all the land [or the whole land] is before you.” For this idiom see BDB 817 s.v. פָּנֶה II.4.a(f) and compare the usage in Gen 20:15; 47:6.

[40:4]  ¹⁸ tn Heb “Unto the good and the right in your eyes to go, go there.”