Jeremiah 2:15

2:15 Like lions his enemies roar victoriously over him;

they raise their voices in triumph. ¹ 

They have laid his land waste;

his cities have been burned down and deserted. ² 

Jeremiah 2:36

2:36 Why do you constantly go about

changing your political allegiances? ³ 

You will get no help from Egypt

just as you got no help from Assyria. ⁴ 

Jeremiah 4:13

4:13 Look! The enemy is approaching like gathering clouds. ⁵ 

The roar of his chariots is like that of a whirlwind. ⁶ 

His horses move more swiftly than eagles.”

I cry out, ⁷  “We are doomed, ⁸  for we will be destroyed!”

Jeremiah 5:10

5:10 The Lord commanded the enemy, ⁹ 

“March through the vineyards of Israel and Judah and ruin them. ¹⁰ 

But do not destroy them completely.

Strip off their branches

for these people do not belong to the Lord. ¹¹ 

Jeremiah 10:22

10:22 Listen! News is coming even now. ¹² 

The rumble of a great army is heard approaching ¹³  from a land in the north. ¹⁴ 

It is coming to turn the towns of Judah into rubble,

places where only jackals live.

Jeremiah 12:2

12:2 You plant them like trees and they put down their roots. ¹⁵ 

They grow prosperous and are very fruitful. ¹⁶ 

They always talk about you,

but they really care nothing about you. ¹⁷ 

Jeremiah 13:20

13:20 Then I said, ¹⁸ 

“Look up, Jerusalem, ¹⁹  and see

the enemy ²⁰  that is coming from the north.

Where now is the flock of people that were entrusted to your care? ²¹ 

Where now are the ‘sheep’ that you take such pride in? ²² 

Jeremiah 18:14

18:14 Does the snow ever completely vanish from the rocky slopes of Lebanon?

Do the cool waters from those distant mountains ever cease to flow? ²³ 

Jeremiah 46:19

46:19 Pack your bags for exile,

you inhabitants of poor dear Egypt. ²⁴ 

For Memphis will be laid waste.

It will lie in ruins ²⁵  and be uninhabited.

Jeremiah 48:26

48:26 “Moab has vaunted itself against me.

So make him drunk with the wine of my wrath ²⁶ 

until he splashes ²⁷  around in his own vomit,

until others treat him as a laughingstock.

Jeremiah 49:8

49:8 Turn and flee! Take up refuge in remote places, ²⁸ 

you people who live in Dedan. ²⁹ 

For I will bring disaster on the descendants of Esau.

I have decided it is time for me to punish them. ³⁰ 

[2:15]  ¹ tn Heb “Lions shout over him, they give out [raise] their voices.”

[2:15]  ² tn Heb “without inhabitant.”

[2:36]  ³ tn Heb “changing your way.” The translation follows the identification of the Hebrew verb here as a defective writing of a form (תֵּזְלִי [tezÿli] instead of תֵּאזְלִי [te’zÿli]) from a verb meaning “go/go about” (אָזַל [’azal]; cf. BDB 23 s.v. אָזַל). Most modern English versions, commentaries, and lexicons read it from a root meaning “to treat cheaply [or lightly]” (תָּזֵלִּי [tazelli] from the root זָלַל (zalal); cf. HALOT 261 s.v. זָלַל); hence, “Why do you consider it such a small matter to…”

[2:36]  ⁴ tn Heb “You will be ashamed/disappointed by Egypt, just as you were ashamed/ disappointed by Assyria.”

[4:13]  ⁵ tn Heb “he is coming up like clouds.” The words “The enemy” are supplied in the translation to identify the referent and the word “gathering” is supplied to try to convey the significance of the simile, i.e., that of quantity and of an approaching storm.

[4:13]  ⁶ tn Heb “his chariots [are] like a whirlwind.” The words “roar” and “sound” are supplied in the translation to clarify the significance of the simile.

[4:13]  ⁷ tn The words “I cry out” are not in the text, but the words that follow are obviously not the Lord’s. They are either those of the people or of Jeremiah. Taking them as Jeremiah’s parallels the interjection of Jeremiah’s response in 4:10 which is formally introduced.

[4:13]  ⁸ tn Heb “Woe to us!” The words “woe to” are common in funeral laments and at the beginning of oracles of judgment. In many contexts they carry the connotation of hopelessness or apprehensiveness of inevitable doom.

[5:10]  ⁷ tn These words to not appear in the Hebrew text but have been added in the translation for the sake of clarity to identify the implied addressee.

[5:10]  ⁸ tn Heb “through her vine rows and destroy.” No object is given but “vines” must be implicit. The word for “vineyards” (or “vine rows”) is a hapax legomenon and its derivation is debated. BDB 1004 s.v. שּׁוּרָה repoints שָׁרוֹתֶיהָ (sharoteha) to שֻׁרוֹתֶיהָ (shuroteha) and relates it to a Mishnaic Hebrew and Palestinian Aramaic word meaning “row.” HALOT 1348 s.v. שּׁוּרָה also repoints to שֻׁרוֹתֶיהָ and relates it to a noun meaning “wall,” preferring to see the reference here to the walled terraces on which the vineyards were planted. The difference in meaning is minimal.

[5:10]  ⁹ tn Heb “for they do not belong to the Lord.” In the light of the context and Jeremiah’s identification of Israel as a vine (cf., e.g., 2:21) and a vineyard (cf., e.g., 12:10), it is likely that this verse has a totally metaphorical significance. The enemy is to go through the vineyard that is Israel and Judah and destroy all those who have been unfaithful to the Lord. It is not impossible, however, that the verse has a double meaning, a literal one and a figurative one: the enemy is not only to destroy Israel and Judah’s vines but to destroy Israel and Judah, lopping off the wicked Israelites who, because of their covenant unfaithfulness, the Lord has disowned. If the verse is totally metaphorical one might translate: “Pass through my vineyard, Israel and Judah, wreaking destruction. But do not destroy all of the people. Cut down like branches those unfaithful people because they no longer belong to the Lord.”

[10:22]  ⁹ tn Heb “The sound of a report, behold, it is coming.”

[10:22]  ¹⁰ tn Heb “ coming, even a great quaking.”

[10:22]  ¹¹ sn Compare Jer 6:22.

[12:2]  ¹¹ tn Heb “You planted them and they took root.”

[12:2]  ¹² tn Heb “they grow and produce fruit.” For the nuance “grow” for the verb which normally means “go, walk,” see BDB 232 s.v. חָלַךְ Qal.I.3 and compare Hos 14:7.

[12:2]  ¹³ tn Heb “You are near in their mouths, but far from their kidneys.” The figure of substitution is being used here, “mouth” for “words” and “kidneys” for passions and affections. A contemporary equivalent might be, “your name is always on their lips, but their hearts are far from you.”

[13:20]  ¹³ tn The words “Then I said” are not in the text. They are supplied in the translation to show the shift in speaker from vv. 18-19 where the Lord is speaking to Jeremiah.

[13:20]  ¹⁴ tn The word “Jerusalem” is not in the Hebrew text. It is added in the Greek text and is generally considered to be the object of address because of the second feminine singular verbs here and throughout the following verses. The translation follows the consonantal text (Kethib) and the Greek text in reading the second feminine singular here. The verbs and pronouns in vv. 20-22 are all second feminine singular with the exception of the suffix on the word “eyes” which is not reflected in the translation here (“Look up” = “Lift up your eyes”) and the verb and pronoun in v. 23. The text may reflect the same kind of alternation between singular and plural that takes place in Isa 7 where the pronouns refer to Ahaz as an individual and his entourage, the contemporary ruling class (cf., e.g., Isa 7:4-5 [singular], 9 [plural], 11 [singular], 13-14 [plural]). Here the connection with the preceding may suggest that it is initially the ruling house (the king and the queen mother), then Jerusalem personified as a woman in her role as a shepherdess (i.e., leader). However, from elsewhere in the book the leadership has included the kings, the priests, the prophets, and the citizens as well (cf., e.g., 13:13). In v. 27 Jerusalem is explicitly addressed. It may be asking too much of some readers who are not familiar with biblical metaphors to understand an extended metaphor like this. If it is helpful to them, they may substitute plural referents for “I” and “me.”

[13:20]  ¹⁵ tn The word “enemy” is not in the text but is implicit. It supplied in the translation for clarity.

[13:20]  ¹⁶ tn Heb “the flock that was given to you.”

[13:20]  ¹⁷ tn Heb “the sheep of your pride.” The word “of your people” and the quotes around “sheep” are intended to carry over the metaphor in such a way that readers unfamiliar with the metaphor will understand it.

[18:14]  ¹⁵ tn The precise translation of this verse is somewhat uncertain. Two phrases in this verse are the primary cause of discussion and the source of numerous emendations, none of which has gained consensus. The phrase which is rendered here “rocky slopes” is in Hebrew צוּר שָׂדַי (tsur saday), which would normally mean something like “rocky crag of the field” (see BDB 961 s.v. שָׂדַי 1.g). Numerous emendations have been proposed, most of which are listed in the footnotes of J. A. Thompson, Jeremiah (NICOT), 436. The present translation has chosen to follow the proposal of several scholars that the word here is related to the Akkadian word shadu meaning mountain. The other difficulty is the word translated “cease” which in the MT is literally “be uprooted” (יִנָּתְשׁוּ, yinnatshu). The word is usually emended to read יִנָּשְׁתוּ (yinnashtu, “are dried up”) as a case of transposed letters (cf., e.g., BDB 684 s.v. נָתַשׁ Niph). This is probably a case of an error in hearing and the word נָטַשׁ (natash) which is often parallel to עָזַב (’azav), translated here “vanish,” should be read in the sense that it has in 1 Sam 10:2. Whether one reads “are plucked up” and understands it figuratively of ceasing (“are dried” or “cease”), the sense is the same. For the sense of “distant” for the word זָרִים (zarim) see 2 Kgs 19:24.

[46:19]  ¹⁷ tn Heb “inhabitants of daughter Egypt.” Like the phrase “daughter Zion,” “daughter Egypt” is a poetic personification of the land, here perhaps to stress the idea of defenselessness.

[46:19]  ¹⁸ tn For the verb here see HALOT 675 s.v. II נָצָה Nif and compare the usage in Jer 4:7; 9:11 and 2 Kgs 19:25. BDB derives the verb from יָצַת (so BDB 428 s.v. יָצַת Niph meaning “kindle, burn”) but still give it the meaning “desolate” here and in 2:15 and 9:11.

[48:26]  ¹⁹ tn Heb “Make him drunk because he has magnified himself against the Lord.” The first person has again been adopted for consistency within a speech of the Lord. Almost all of the commentaries relate the figure of drunkenness to the figure of drinking the cup of God’s wrath spelled out in Jer 25 where reference is made at one point to the nations drinking, staggering, vomiting, and falling (25:27 and see G. L. Keown, P. J. Scalise, T. G. Smothers, Jeremiah 26-52 [WBC], 316, for a full list of references to this figure including this passage and 49:12-13; 51:6-10, 39, 57).

[48:26]  ²⁰ tn The meaning of this word is uncertain. It is usually used of clapping the hands or the thigh in helpless anger or disgust. Hence J. Bright (Jeremiah [AB], 321) paraphrases “shall vomit helplessly.” HALOT 722 s.v. II סָפַק relates this to an Aramaic word and see a homonym meaning “vomit” or “spew out.” The translation is that of BDB 706 s.v. סָפַק Qal.3, “splash (fall with a splash),” from the same root that refers to slapping or clapping the thigh.

[49:8]  ²¹ tn Heb “make deep to dwell.” The meaning of this phrase is debated. Some take it as a reference for the Dedanites who were not native to Edom to go down from the heights of Edom and go back home (so G. L. Keown, P. J. Scalise, T. G. Smothers, Jeremiah 26-52 [WBC], 330). The majority of commentaries, however, take it as a reference to the Dedanites disassociating themselves from the Edomites and finding remote hiding places to live in (so J. A. Thompson, Jeremiah [NICOT], 718). For the options see W. L. Holladay, Jeremiah (Hermeneia), 2:375.

[49:8]  ²² sn Dedan. The Dedanites were an Arabian tribe who lived to the southeast of Edom. They are warned here to disassociate themselves from Edom because Edom is about to suffer disaster.

[49:8]  ²³ tn Heb “For I will bring the disaster of Esau upon him, the time when I will punish him.” Esau was the progenitor of the tribes and nation of Edom (cf. Gen 36:1, 8, 9, 19).