Jeremiah 18:4-6

18:4 Now and then ¹  there would be something wrong ²  with the pot he was molding from the clay ³  with his hands. So he would rework ⁴  the clay into another kind of pot as he saw fit. ⁵ 

18:5 Then the Lord said to me, ⁶  18:6 “I, the Lord, say: ⁷  ‘O nation of Israel, can I not deal with you as this potter deals with the clay? ⁸  In my hands, you, O nation of Israel, are just like the clay in this potter’s hand.’

Lamentations 5:5-8

5:5 We are pursued – they are breathing down our necks; ⁹ 

we are weary and have no rest. ¹⁰ 

5:6 We have submitted ¹¹  to Egypt and Assyria

in order to buy food to eat. ¹² 

5:7 Our forefathers ¹³  sinned and are dead, ¹⁴ 

but we ¹⁵  suffer ¹⁶  their punishment. ¹⁷ 

5:8 Slaves ¹⁸  rule over us;

there is no one to rescue us from their power. ¹⁹ 

[18:4]  ¹ 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]  ² 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]  ³ 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]  ⁴ 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]  ⁵ 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.

[18:5]  ⁶ tn Heb “Then the word of the Lord came to me, saying.”

[18:6]  ⁷ tn This phrase (literally “Oracle of the Lord”) has been handled this way on several occasions when it occurs within first person addresses where the Lord is the speaker. See, e.g., 16:16; 17:24.

[18:6]  ⁸ tn The words “deals with the clay” are not in the text. They are part of an elliptical comparison and are supplied in the translation here for clarity.

[5:5]  ⁹ tn Heb “We are hard-driven on our necks”

[5:5]  ¹⁰ sn For the theological allusion that goes beyond physical rest, see, e.g., Deut 12:10; 25:19; Josh 1:13; 11:23; 2 Sam 7:1, 11; 1 Chron 22:18; 2 Chron 14:6-7

[5:6]  ¹¹ tn Heb “we have given the hand”; cf. NRSV “We have made a pact.” This is a Semitic idiom meaning “to make a treaty with” someone, placing oneself in a subservient position as vassal. The prophets criticized these treaties.

[5:6]  ¹² tn Heb “bread.” The term “bread” is a synecdoche of specific (= bread) for the general (= food).

[5:7]  ¹³ tn Heb “fathers,” but here the term also refers to “forefathers,” i.e., more distant ancestors.

[5:7]  ¹⁴ tn Heb “and are no more.”

[5:7]  ¹⁵ tc The Kethib is written אֲנַחְנוּ (’anakhnu, “we”) but the Qere reads וַאֲנַחְנוּ (va’anakhnu, “but we”). The Qere is supported by many medieval Hebrew mss, as well as most of the ancient versions (Aramaic Targum, Syriac Peshitta, Latin Vulgate). The ו (vav) prefixed to וַאֲנַחְנוּ (va’anakhnu) functions either in a disjunctive sense (“but”) or resultant sense (“so”).

[5:7]  ¹⁶ tn Heb “so we bear.”

[5:7]  ¹⁷ tn Heb “their iniquities.” The noun עָוֹן (’avon) has a broad range of meanings, including: (1) iniquity, (2) guilt of iniquity, and (3) consequence or punishment for iniquity (cause-effect metonymical relation). The context suggests that “punishment for sin” is most appropriate here (e.g., Gen 4:13; 19:15; Exod 28:38, 43; Lev 5:1, 17; 7:18; 10:17; 16:22; 17:16; 19:8; 20:17, 19; 22:16; 26:39, 41, 43; Num 5:31; 14:34; 18:1, 23; 30:15; 1 Sam 25:24; 28:10; 2 Sam 14:9; 2 Kgs 7:9; Job 10:14; Pss 31:11; 69:28; 106:43; Prov 5:22; Isa 5:18; 30:13; 40:2; 53:6, 11; 64:5, 6; Jer 51:6; Lam 4:22; 5:7; Ezek 4:4-6, 17; 7:16; 14:10; 18:19-20; 21:30, 34; 24:23; 32:27; 35:5; 39:23; 44:10, 12).

[5:8]  ¹⁸ tn Heb “slaves.” While indicating that social structures are awry, the expression “slaves rule over us” might be an idiom for “tyrants rule over us.” This might find its counterpart in the gnomic truth that the most ruthless rulers are made of former slaves: “Under three things the earth quakes, under four it cannot bear up: under a slave when he becomes king” (Prov 30:21-22a).

[5:8]  ¹⁹ tn Heb “hand.”