Jeremiah 17:11

17:11 The person who gathers wealth by unjust means

is like the partridge that broods over eggs but does not hatch them. ¹ 

Before his life is half over he will lose his ill-gotten gains. ² 

At the end of his life it will be clear he was a fool.” ³ 

Jeremiah 18:4

18:4 Now and then ⁴  there would be something wrong ⁵  with the pot he was molding from the clay ⁶  with his hands. So he would rework ⁷  the clay into another kind of pot as he saw fit. ⁸ 

Jeremiah 24:5

24:5 “I, the Lord, the God of Israel, say: ‘The exiles whom I sent away from here to the land of Babylon ⁹  are like those good figs. I consider them to be good.

Jeremiah 32:40

32:40 I will make a lasting covenant ¹⁰  with them that I will never stop doing good to them. ¹¹  I will fill their hearts and minds with respect for me so that ¹²  they will never again turn ¹³  away from me.

Jeremiah 33:21

33:21 could my covenant with my servant David and my covenant with the Levites ever be broken. So David will by all means always have a descendant to occupy his throne as king and the Levites will by all means always have priests who will minister before me. ¹⁴ 

Jeremiah 38:16

38:16 So King Zedekiah made a secret promise to Jeremiah and sealed it with an oath. He promised, ¹⁵  “As surely as the Lord lives who has given us life and breath, ¹⁶  I promise you this: I will not kill you or hand you over to those men who want to kill you.” ¹⁷ 

Jeremiah 48:39

48:39 Oh, how shattered Moab will be!

Oh, how her people will wail!

Oh, how she will turn away ¹⁸  in shame!

Moab will become an object of ridicule,

a terrifying sight to all the nations that surround her.”

[17:11]  ¹ tn The meaning of this line is somewhat uncertain. The word translated “broods over” occurs only here and Isa 34:15. It is often defined on the basis of an Aramaic cognate which means “to gather” with an extended meaning of “to gather together under her to hatch.” Many commentators go back to a Rabbinic explanation that the partridge steals the eggs of other birds and hatches them out only to see the birds depart when they recognize that she is not the mother. Modern studies question the validity of this zoologically. Moreover, W. L. Holladay contests the validity on the basis of the wording “and she does hatch them” (Heb “bring them to birth”). See W. L. Holladay, Jeremiah (Hermeneia), 1:498, and see also P. C. Craigie, P. H. Kelley, J. F. Drinkard, Jeremiah 1-25 (WBC), 229. The point of the comparison is that the rich gather their wealth but they do not get to see the fruits of it.

[17:11]  ² tn The Hebrew text merely says “it.” But the antecedent might be ambiguous in English so the reference to wealth gained by unjust means is here reiterated for clarity.

[17:11]  ³ tn Heb “he will be [= prove to be] a fool.”

[18:4]  ⁴ tn The verbs here denote repeated action. They are the Hebrew perfect with the vav (ו) consecutive. The text then reads somewhat literally, “Whenever the vessel he was molding…was ruined, he would remold…” For this construction see Joüon 2:393-94 §118.n and 2:628-29 §167.b, and compare the usage in Amos 4:7-8.

[18:4]  ⁵ sn Something was wrong with the clay – either there was a lump in it, or it was too moist or not moist enough, or it had some other imperfection. In any case the vessel was “ruined” or “spoiled” or defective in the eyes of the potter. This same verb has been used of the linen shorts that were “ruined” and hence were “good for nothing” in Jer 13:7. The nature of the clay and how it responded to the potter’s hand determined the kind of vessel that he made of it. He did not throw the clay away. This is the basis for the application in vv. 7-10 to any nation and to the nation of Israel in particular vv. 10-17.

[18:4]  ⁶ tn The usage of the preposition בְּ (bet) to introduce the material from which something is made in Exod 38:8 and 1 Kgs 15:22 should lay to rest the rather forced construction that some (like J. Bright, Jeremiah [AB], 121) put on the variant כַּחֹמֶר (kakhomer) found in a few Hebrew mss. Bright renders that phrase as an elliptical “as clay sometimes will.” The phrase is missing from the Greek version.

[18:4]  ⁷ tn Heb “he would turn and work.” This is an example of hendiadys where one of the two verbs joined by “and” becomes the adverbial modifier of the other. The verb “turn” is very common in this construction (see BDB 998 s.v. שׁוּב Qal.8 for references).

[18:4]  ⁸ tn Heb “as it was right in his eyes to do [or work it].” For this idiom see Judg 14:3, 7; 1 Sam 18:20, 26; 2 Sam 17:4.

[24:5]  ⁷ tn Heb “the land of the Chaldeans.” See the study note on 21:4.

[32:40]  ¹⁰ tn Heb “an everlasting covenant.” For the rationale for the rendering “agreement” and the nature of the biblical covenants see the study note on 11:2.

[32:40]  ¹¹ tn Or “stop being gracious to them” or “stop blessing them with good”; Heb “turn back from them to do good to them.”

[32:40]  ¹² tn Or “I will make them want to fear and respect me so much that”; Heb “I will put the fear of me in their hearts.” However, as has been noted several times, “heart” in Hebrew is more the center of the volition (and intellect) than the center of emotions as it is in English. Both translations are intended to reflect the difference in psychology.

[32:40]  ¹³ tn The words “never again” are not in the text but are implicit from the context and are supplied not only by this translation but by a number of others.

[33:21]  ¹³ tn The very complex and elliptical syntax of the original Hebrew of vv. 20-21 has been broken down to better conform with contemporary English style. The text reads somewhat literally (after the addition of a couple of phrases which have been left out by ellipsis): “Thus says the Lord, ‘If you can break my covenant with the day and my covenant with the night so that there is not to be daytime and night in their proper time then also my covenant can be broken with my servant David so that there is not to him a son reigning upon his throne [and also my covenant can be broken] with the Levites [so there are not] priests who minister to me.” The two phrases in brackets are elliptical, the first serving double duty for the prepositional phrase “with the Levites” as well as “with David” and the second serving double duty with the noun “priests” which parallels “a son.” The noun “priests” is not serving here as appositional because that phrase is always “the priests, the Levites,” never “the Levites, the priests.”

[38:16]  ¹⁶ tn Heb “So King Zedekiah secretly swore an oath to Jeremiah, saying.”

[38:16]  ¹⁷ tn Heb “who has made this life/soul/ breath [נֶפֶשׁ, nefesh] for us.” The Hebrew term נֶפֶשׁ refers to the living, breathing substance of a person which constitutes his very life (cf. BDB 659 s.v. נֶפֶשׁ 1; 3).

[38:16]  ¹⁸ tn Heb “who are seeking your life.”

[48:39]  ¹⁹ tn Heb “turn her back.”