Discovery BoxJeremiah 2:31
Context2:31 You people of this generation,
listen to what the Lord says.
“Have I been like a wilderness to you, Israel?
Have I been like a dark and dangerous land to you? 1
Why then do you 2 say, ‘We are free to wander. 3
We will not come to you any more?’
Jeremiah 3:12
Context3:12 “Go and shout this message to my people in the countries in the north. 4 Tell them,
‘Come back to me, wayward Israel,’ says the Lord.
‘I will not continue to look on you with displeasure. 5
For I am merciful,’ says the Lord.
‘I will not be angry with you forever.
Jeremiah 8:6
Context8:6 I have listened to them very carefully, 6
but they do not speak honestly.
None of them regrets the evil he has done.
None of them says, “I have done wrong!” 7
All of them persist in their own wayward course 8
like a horse charging recklessly into battle.
Jeremiah 29:23
Context29:23 This will happen to them because they have done what is shameful 9 in Israel. They have committed adultery with their neighbors’ wives and have spoken lies while claiming my authority. 10 They have spoken words that I did not command them to speak. I know what they have done. I have been a witness to it,’ says the Lord.” 11
[2:31] 1 tn Heb “a land of the darkness of Yah [= thick or deep darkness].” The idea of danger is an added connotation of the word in this context.
[2:31] 3 tn Or more freely, “free to do as we please.” There is some debate about the meaning of this verb (רוּד, rud) because its usage is rare and its meaning is debated in the few passages where it does occur. The key to its meaning may rest in the emended text (reading וְרַדְתִּי [vÿradti] for וְיָרַדְתִּי [vÿyaradti]) in Judg 11:37 where it refers to the roaming of Jephthah’s daughter on the mountains of Israel.
[3:12] 4 tn Heb “Go and proclaim these words to the north.” The translation assumes that the message is directed toward the exiles of northern Israel who have been scattered in the provinces of Assyria to the north.
[3:12] 5 tn Heb “I will not cause my face to fall on you.”
[8:6] 7 tn Heb “I have paid attention and I have listened.” This is another case of two concepts being joined by “and” where one expresses the main idea and the other acts as an adverbial or adjectival modifier (a figure called hendiadys).
[8:6] 8 tn Heb “What have I done?” The addition of the word “wrong” is implicit in the context and is supplied in the translation for clarity. The rhetorical question does not function as a denial of wrongdoing, but rather as contrite shock at one’s own wrongdoing. It is translated as a declaration for the sake of clarity.
[8:6] 9 tn Heb “each one of them turns aside into their own running course.”
[29:23] 10 tn It is commonly assumed that this word is explained by the two verbal actions that follow. The word (נְבָלָה, nÿvalah) is rather commonly used of sins of unchastity (cf., e.g., Gen 34:7; Judg 19:23; 2 Sam 13:12) which would fit the reference to adultery. However, the word is singular and not likely to cover both actions that follow. The word is also used of the greedy act of Achan (Josh 7:15) which threatened Israel with destruction and the churlish behavior of Nabal (1 Sam 25:25) which threatened him and his household with destruction. The word is also used of foolish talk in Isa 9:17 (9:16 HT) and Isa 32:6. It is possible that this refers to a separate act, one that would have brought the death penalty from Nebuchadnezzar, i.e., the preaching of rebellion in conformity with the message of the false prophets in Jerusalem and other nations (cf. 27:9, 13). Hence it is possible that the translation should read: “This will happen because of their vile conduct. They have propagated rebellion. They have committed adultery with their neighbors’ wives. They have spoken words that I did not command them to speak. They have spoken lies while claiming my authority.”
[29:23] 11 tn Heb “prophesying lies in my name.” For an explanation of this idiom see the study notes on 14:14 and 23:27.
