Jeremiah 2:27

2:27 They say to a wooden idol, ¹  ‘You are my father.’

They say to a stone image, ‘You gave birth to me.’ ² 

Yes, they have turned away from me instead of turning to me. ³ 

Yet when they are in trouble, they say, ‘Come and save us!’

Jeremiah 13:21

13:21 What will you say ⁴  when the Lord ⁵  appoints as rulers over you those allies

that you, yourself, had actually prepared as such? ⁶ 

Then anguish and agony will grip you

like that of a woman giving birth to a baby. ⁷ 

Jeremiah 15:10

Jeremiah Complains about His Lot and The Lord Responds

15:10 I said, ⁸ 

“Oh, mother, how I regret ⁹  that you ever gave birth to me!

I am always starting arguments and quarrels with the people of this land. ¹⁰ 

I have not lent money to anyone and I have not borrowed from anyone.

Yet all of these people are treating me with contempt.” ¹¹ 

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. ¹² 

Before his life is half over he will lose his ill-gotten gains. ¹³ 

At the end of his life it will be clear he was a fool.” ¹⁴ 

Jeremiah 20:15

20:15 Cursed be the man

who made my father very glad

when he brought him the news

that a baby boy had been born to him! ¹⁵ 

Jeremiah 31:8

31:8 Then I will reply, ¹⁶  ‘I will bring them back from the land of the north.

I will gather them in from the distant parts of the earth.

Blind and lame people will come with them,

so will pregnant women and women about to give birth.

A vast throng of people will come back here.

[2:27]  ¹ tn Heb “wood…stone…”

[2:27]  ² sn The reference to wood and stone is, of course, a pejorative reference to idols made by human hands. See the next verse where reference is made to “the gods you have made.”

[2:27]  ³ tn Heb “they have turned [their] backs to me, not [their] faces.”

[13:21]  ⁴ tn Or perhaps more rhetorically equivalent, “Will you not be surprised?”

[13:21]  ⁵ tn The words “The Lord” are not in the text. Some commentators make the enemy the subject, but they are spoken of as “them.”

[13:21]  ⁶ tn Or “to be rulers.” The translation of these two lines is somewhat uncertain. The sentence structure of these two lines raises problems in translation. The Hebrew text reads: “What will you do when he appoints over you [or punishes you (see BDB 823 s.v. פָּקַד Qal.B.2 for the former, Qal.A.3 for the latter)] and you, yourself, taught them over you friends [or chiefs (see BDB 48 s.v. I אַלּוּף 2 and Ps 55:13 for the former and BDB 49 s.v. II אַלּוּף and Exod 15:15 for the latter)] for a head.” The translation assumes that the clause “and you, yourself, taught them [= made them accustomed, i.e., “prepared”] [to be] over you” is parenthetical coming between the verb “appoint” and its object and object modifier (i.e., “appointed over you allies for rulers”). A quick check of other English versions will show how varied the translation of these lines has been. Most English versions seem to ignore the second “over you” after “you taught them.” Some rearrange the text to get what they think is a sensible meaning. For a fairly thorough treatment see W. McKane, Jeremiah (ICC), 1:308-10.

[13:21]  ⁷ tn Heb “Will not pain [here = mental anguish] take hold of you like a woman giving birth.” The question is rhetorical expecting a positive answer.

[15:10]  ⁷ tn The words “I said” are not in the text. They are supplied in the translation for clarity to mark a shift in the speaker.

[15:10]  ⁸ tn Heb “Woe to me, my mother.” See the comments on 4:13 and 10:19.

[15:10]  ⁹ tn Heb “A man of strife and a man of contention with all the land.” The “of” relationship (Hebrew and Greek genitive) can convey either subjective or objective relationships, i.e., he instigates strife and contention or he is the object of it. A study of usage elsewhere, e.g., Isa 41:11; Job 31:35; Prov 12:19; 25:24; 26:21; 27:15, is convincing that it is subjective. In his role as God’s covenant messenger charging people with wrong doing he has instigated counterarguments and stirred about strife and contention against him.

[15:10]  ¹⁰ tc The translation follows the almost universally agreed upon correction of the MT. Instead of reading כֻּלֹּה מְקַלְלַונִי (kulloh mÿqallavni, “all of him is cursing me”) as the Masoretes proposed (Qere) one should read קִלְלוּנִי (qilluni) with the written text (Kethib) and redivide and repoint with the suggestion in BHS כֻּלְּהֶם (qullÿhem, “all of them are cursing me”).

[17:11]  ¹⁰ 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]  ¹¹ 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]  ¹² tn Heb “he will be [= prove to be] a fool.”

[20:15]  ¹³ tn Heb “Cursed be the man who brought my father the news saying, ‘A son, a male, has been born to you,’ making glad his joy.” This verse has been restructured for English stylistic purposes.

[31:8]  ¹⁶ tn The words “And I will reply” are not in the text but the words vv. 8-9 appear to be the answer to the petition at the end of v. 7. These words are supplied in the translation for clarity.