Jeremiah 17:5

Individuals Are Challenged to Put Their Trust in the Lord ¹ 

17:5 The Lord says,

“I will put a curse on people

who trust in mere human beings,

who depend on mere flesh and blood for their strength, ² 

and whose hearts ³  have turned away from the Lord.

Jeremiah 23:9

Oracles Against the False Prophets ⁴ 

23:9 Here is what the Lord says concerning the false prophets: ⁵ 

My heart and my mind are deeply disturbed.

I tremble all over. ⁶ 

I am like a drunk person,

like a person who has had too much wine, ⁷ 

because of the way the Lord

and his holy word are being mistreated. ⁸ 

Jeremiah 30:6

30:6 Ask yourselves this and consider it carefully: ⁹ 

Have you ever seen a man give birth to a baby?

Why then do I see all these strong men

grabbing their stomachs in pain like ¹⁰  a woman giving birth?

And why do their faces

turn so deathly pale?

Jeremiah 31:22

31:22 How long will you vacillate, ¹¹ 

you who were once like an unfaithful daughter? ¹² 

For I, the Lord, promise ¹³  to bring about something new ¹⁴  on the earth,

something as unique as a woman protecting a man!’” ¹⁵ 

Jeremiah 44:20

44:20 Then Jeremiah replied to all the people, both men and women, who responded to him in this way. ¹⁶ 

[17:5]  ¹ sn Verses 5-11 are a collection of wisdom-like sayings (cf. Ps 1) which set forth the theme of the two ways and their consequences. It has as its background the blessings and the curses of Deut 28 and the challenge to faith in Deut 29-30 which climaxes in Deut 30:15-20. The nation is sinful and God is weary of showing them patience. However, there is hope for individuals within the nation if they will trust in him.

[17:5]  ² tn Heb “who make flesh their arm.” The “arm” is the symbol of strength and the flesh is the symbol of mortal man in relation to the omnipotent God. The translation “mere flesh and blood” reflects this.

[17:5]  ³ sn In the psychology of ancient Hebrew thought the heart was the center not only of the emotions but of the thoughts and motivations. It was also the seat of moral conduct (cf. its placement in the middle of the discussion of moral conduct in Prov 4:20-27, i.e., in v. 23).

[23:9]  ⁴ 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]  ⁵ 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 Lord says” are also not in the text. But comparison with 46:2; 48:1; 49:1, 7, 23, 28; and 21:11 will show that this is a heading. The words are supplied in the translation for clarity.

[23:9]  ⁶ 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]  ⁷ tn Heb “wine has passed over him.”

[23:9]  ⁸ tn Heb “wine because of the Lord and because of his holy word.” The words that are supplied in the translation are implicit from the context and are added for clarity.

[30:6]  ⁷ tn Heb “Ask and see/consider.”

[30:6]  ⁸ tn Heb “with their hands on their loins.” The word rendered “loins” refers to the area between the ribs and the thighs.

[31:22]  ¹⁰ tn The translation “dilly-dally” is suggested by J. Bright, Jeremiah (AB), 276. The verb occurs only here in this stem (the Hitpael) and only one other time in any other stem (the Qal in Song 5:6). The dictionaries define it as “to turn this way and that” (cf., e.g., BDB 330 s.v. חָמַק Hithp.). In the context it refers to turning this way and that looking for the way back.

[31:22]  ¹¹ sn Israel’s backsliding is forgotten and forgiven. They had once been characterized as an apostate people (3:14, 22; the word “apostate” and “unfaithful” are the same in Hebrew) and figuratively depicted as an adulterous wife (3:20). Now they are viewed as having responded to his invitation (compare 31:18-19 with 3:22-25). Hence they are no longer depicted as an unfaithful daughter but as an unsullied virgin (see the literal translation of “my dear children” in vv. 4, 21 and the study note on v. 4.)

[31:22]  ¹² tn Heb “For the Lord will create.” The person has been shifted to avoid the possible confusion for some readers of a third person reference to the Lord in what has otherwise been a first person address. The verb “will create” is another one of the many examples of the prophetic perfect that have been seen in the book of Jeremiah. For the significance of the verb “create” here see the study note on “bring about something new.”

[31:22]  ¹³ sn Heb “create.” This word is always used with God as the subject and refers to the production of something new or unique, like the creation of the world and the first man and woman (Gen 1:1; 2:3; 1:27; 5:1) or the creation of a new heavens and a new earth in a new age (Isa 65:17), or the bringing about of new and unique circumstances (Num 16:30). Here reference is made contextually to the new exodus, that marvelous deliverance which will be so great that the old will pale in comparison (see the first note on v. 9).

[31:22]  ¹⁴ tn The meaning of this last line is uncertain. The translation has taken it as proverbial for something new and unique. For a fairly complete discussion of most of the options see C. Feinberg, “Jeremiah,” EBC 6:571. For the nuance of “protecting” for the verb here see BDB 686 s.v. סָבַב Po‘ 1 and compare the usage in Deut 32:10.

[44:20]  ¹³ tn Heb “And Jeremiah said to all the people, to the men and to the women, namely to all the people who answered him a word.” The appositional phrases have been combined to eliminate what would be redundant to a modern reader.