Jeremiah 2:34

2:34 Even your clothes are stained with

the lifeblood of the poor who had not done anything wrong;

you did not catch them breaking into your homes. ¹ 

Yet, in spite of all these things you have done, ² 

Jeremiah 2:37

2:37 Moreover, you will come away from Egypt

with your hands covering your faces in sorrow and shame ³ 

because the Lord will not allow your reliance on them to be successful

and you will not gain any help from them. ⁴ 

Jeremiah 5:28

5:28 That is how ⁵  they have grown fat and sleek. ⁶ 

There is no limit to the evil things they do. ⁷ 

They do not plead the cause of the fatherless in such a way as to win it.

They do not defend the rights of the poor.

Jeremiah 7:11

7:11 Do you think this temple I have claimed as my own ⁸  is to be a hideout for robbers? ⁹  You had better take note! ¹⁰  I have seen for myself what you have done! says the Lord.

Jeremiah 8:7

8:7 Even the stork knows

when it is time to move on. ¹¹ 

The turtledove, swallow, and crane ¹² 

recognize ¹³  the normal times for their migration.

But my people pay no attention

to ¹⁴  what I, the Lord, require of them. ¹⁵ 

Jeremiah 25:14

25:14 For many nations and great kings will make slaves of the king of Babylon and his nation ¹⁶  too. I will repay them for all they have done!’” ¹⁷ 

Jeremiah 31:36

31:36 The Lord affirms, ¹⁸  “The descendants of Israel will not

cease forever to be a nation in my sight.

That could only happen if the fixed ordering of the heavenly lights

were to cease to operate before me.” ¹⁹ 

Jeremiah 33:21

33:21 could my covenant with my servant David and my covenant with the Levites ever be broken. So David will by all means always have a descendant to occupy his throne as king and the Levites will by all means always have priests who will minister before me. ²⁰ 

Jeremiah 46:16

46:16 I will make many stumble. ²¹ 

They will fall over one another in their hurry to flee. ²² 

They will say, ‘Get up!

Let’s go back to our own people.

Let’s go back to our homelands

because the enemy is coming to destroy us.’ ²³ 

Jeremiah 48:2

48:2 People will not praise Moab any more.

The enemy will capture Heshbon ²⁴  and plot ²⁵  how to destroy Moab, ²⁶ 

saying, ‘Come, let’s put an end to that nation!’

City of Madmen, you will also be destroyed. ²⁷ 

A destructive army will march against you. ²⁸ 

Jeremiah 48:7

48:7 “Moab, you trust in the things you do and in your riches.

So you too will be conquered.

Your god Chemosh ²⁹  will go into exile ³⁰ 

along with his priests and his officials.

Jeremiah 51:44

51:44 I will punish the god Bel in Babylon.

I will make him spit out what he has swallowed.

The nations will not come streaming to him any longer.

Indeed, the walls of Babylon will fall.” ³¹ 

[2:34]  ¹ tn The words “for example” are implicit and are supplied in the translation for clarification. This is only one example of why their death was not legitimate.

[2:34]  ² tn KJV and ASV read this line with 2:34. The ASV makes little sense and the KJV again erroneously reads the archaic second person feminine singular perfect as first person common singular. All the modern English versions and commentaries take this line with 2:35.

[2:37]  ³ tn Heb “with your hands on your head.” For the picture here see 2 Sam 13:19.

[2:37]  ⁴ tn Heb “The Lord has rejected those you trust in; you will not prosper by/from them.”

[5:28]  ⁵ tn These words are not in the text but are supplied in the translation to show that this line is parallel with the preceding.

[5:28]  ⁶ tn The meaning of this word is uncertain. This verb occurs only here. The lexicons generally relate it to the word translated “plate” in Song 5:14 and understand it to mean “smooth, shiny” (so BDB 799 s.v. I עֶשֶׁת) or “fat” (so HALOT 850 s.v. II עֶשֶׁת). The word in Song 5:14 more likely means “smooth” than “plate” (so TEV). So “sleek” is most likely here.

[5:28]  ⁷ tn Heb “they cross over/transgress with respect to matters of evil.”

[7:11]  ⁷ tn Heb “over which my name is called.” For this nuance of this idiom cf. BDB 896 s.v. קָרָא Niph.2.d(4) and see the usage in 2 Sam 12:28.

[7:11]  ⁸ tn Heb “Is this house…a den/cave of robbers in your eyes?”

[7:11]  ⁹ tn Heb “Behold!”

[8:7]  ⁹ tn Heb “its appointed time.” The translation is contextually motivated to avoid lack of clarity.

[8:7]  ¹⁰ tn There is debate in the commentaries and lexicons about the identification of some of these birds, particularly regarding the identification of the “swallow” which is more likely the “swift” and the “crane” which some identify with the “thrush.” For a discussion see the Bible encyclopedias and the UBS handbook Fauna and Flora of the Bible. The identity of the individual birds makes little difference to the point being made and “swallow” is more easily identifiable to the average reader than the “swift.”

[8:7]  ¹¹ tn Heb “keep.” Ironically birds, which do not think, obey the laws of nature, but Israel does not obey the laws of God.

[8:7]  ¹² tn Heb “do not know.” But here as elsewhere the word “know” is more than an intellectual matter. It is intended here to summarize both “know” and “follow” (Heb “observe”) in the preceding lines.

[8:7]  ¹³ tn Heb “the ordinance/requirement of the Lord.”

[25:14]  ¹¹ tn Heb “make slaves of them.” The verb form here indicates that the action is as good as done (the Hebrew prophetic perfect). For the use of the verb rendered “makes slaves” see parallel usage in Lev 25:39, 46 (cf. BDB 713 s.v. עָבַד 3).

[25:14]  ¹² tn Heb “according to their deeds and according to the work of their hands.” The two phrases are synonymous; it would be hard to represent them both in translation without being redundant. The translation attempts to represent them by the qualifier “all” before the first phrase.

[31:36]  ¹³ tn Heb “Oracle of the Lord.”

[31:36]  ¹⁴ tn Heb “‘If these fixed orderings were to fail to be present before me,’ oracle of the Lord, ‘then the seed of Israel could cease from being a nation before me forever (or more literally, “all the days”).’” The sentence has been broken up to conform more to modern style. The connection has been maintained by reversing the order of condition and consequence and still retaining the condition in the second clause. For the meaning of “cease to operate” for the verb מוּשׁ (mush) compare the usage in Isa 54:10; Ps 55:11 (55:12 HT); Prov 17:13 where what is usually applied to persons or things is applied to abstract things like this (see HALOT 506 s.v. II מוּשׁ Qal for general usage).

[33:21]  ¹⁵ tn The very complex and elliptical syntax of the original Hebrew of vv. 20-21 has been broken down to better conform with contemporary English style. The text reads somewhat literally (after the addition of a couple of phrases which have been left out by ellipsis): “Thus says the Lord, ‘If you can break my covenant with the day and my covenant with the night so that there is not to be daytime and night in their proper time then also my covenant can be broken with my servant David so that there is not to him a son reigning upon his throne [and also my covenant can be broken] with the Levites [so there are not] priests who minister to me.” The two phrases in brackets are elliptical, the first serving double duty for the prepositional phrase “with the Levites” as well as “with David” and the second serving double duty with the noun “priests” which parallels “a son.” The noun “priests” is not serving here as appositional because that phrase is always “the priests, the Levites,” never “the Levites, the priests.”

[46:16]  ¹⁷ tn Heb “he multiplied the one stumbling.” For the first person reference see the preceding translator’s note.

[46:16]  ¹⁸ tc The words “in their hurry to flee” are not in the text but appear to be necessary to clarify the point that the stumbling and falling here is not the same as that in vv. 6, 12 where they occur in the context of defeat and destruction. Reference here appears to be to the mercenary soldiers who in their hurried flight to escape stumble over one another and fall. This is fairly clear from the literal translation “he multiplies the stumbling one. Also [= and] a man falls against a man and they say [probably = “saying”; an epexegetical use of the vav (ו) consecutive (IBHS 551 §33.2.2a, and see Exod 2:10 as a parallel)] ‘Get up! Let’s go…’” A reference to the flight of the mercenaries is also seen in v. 21. Many of the modern commentaries and a few of the modern English versions follow the Greek text and read vv. 15a-16 very differently. The Greek reads “Why has Apis fled from you? Your choice calf [i.e., Apis] has not remained. For the Lord has paralyzed him. And your multitudes have fainted and fallen; and each one said to his neighbor…” (reading רֻבְּךָ כָּשַׁל גַּם־נָפַל וַיֹּאמְרוּ אִישׁ אֶל־רֵעֵהוּ instead of כּוֹשֵׁל הִרְבָּה גַּם־נָפַל אִישׁ אֶל־רֵעֵהוּ). One would expect אִישׁ אֶל־רֵעֵהוּ (’ish ’el-re’ehu) to go with וַיֹּאמְרוּ (vayyo’mÿru) because it is idiomatic in this expression (cf., e.g., Gen 11:3; Judg 6:29). However, אִישׁ אֶל־רֵעֵהוּ (’ish ’el-re’ehu) is also found with singular verbs as here in Exod 22:9; 33:11; 1 Sam 10:11. There is no doubt that the Hebrew text is the more difficult and thus probably original. The reading of the Greek version is not supported by any other text or version and looks like an attempt to smooth out a somewhat awkward Hebrew original.

[46:16]  ¹⁹ tn Heb “to our native lands from before the sword of the oppressor.” The compound preposition “from before” is regularly used in a causal sense (see BDB 818 s.v. פָּנֶה 6.a, b, c). The “sword” is again interpreted as a figure for the destructive power of an enemy army.

[48:2]  ¹⁹ sn Heshbon was originally a Moabite city but was captured by Sihon king of Og and made his capital (Num 21:26-30). It was captured from Sihon and originally assigned to the tribe of Reuben (Num 32:37; Josh 13:17). Later it was made a Levitical city and was assigned to the tribe of Gad (Josh 21:39). It formed the northern limits of Moab. It was located about eighteen miles east of the northern tip of the Dead Sea.

[48:2]  ²⁰ sn There is a wordplay in Hebrew on the word “Heshbon” and the word “plot” (חָשְׁבוּ, khoshvu).

[48:2]  ²¹ tn Heb “In Heshbon they plot evil against her [i.e., Moab].” The “they” is undefined, but it would scarcely be Moabites living in Heshbon. Hence TEV and CEV are probably correct in seeing a reference to the enemy which would imply the conquest of this city which lay on the northern border of Moab.

[48:2]  ²² tn The meaning of this line is somewhat uncertain. The translation here follows all the modern English versions and commentaries in reading the place name “Madmen” even though the place is otherwise unknown and the Greek, Syriac, and Latin version all read this word as an emphasizing infinitive absolute of the following verb “will be destroyed,” i.e. דָּמוֹם יִדֹּמּוּ (damom yiddommu). Some see this word as a variant of the name Dimon in Isa 15:9 which in turn is a playful variant of the place name Dibon. There is once again a wordplay on the word “Madmen” and “will be destroyed”: מַדְמֵן (madmen) and יִדֹּמּוּ (yiddommu). For the meaning of the verb = “perish” or “be destroyed” see Jer 8:14; Ps 31:18.

[48:2]  ²³ tn Heb “A sword will follow after you.” The sword is again figurative of destructive forces, here the army of the Babylonians.

[48:7]  ²¹ sn Chemosh was the national god of Moab (see also Numb 21:29). Child sacrifice appears to have been a part of his worship (2 Kgs 3:27). Solomon built a high place in Jerusalem for him (1 Kgs 11:7), and he appears to have been worshiped in Israel until Josiah tore that high place down (2 Kgs 23:13).

[48:7]  ²² sn The practice of carrying off the gods of captive nations has already been mentioned in the study note on 43:12. See also Isa 46:1-2 noted there.

[51:44]  ²³ tn Heb “And I will punish Bel in Babylon…And the nations will not come streaming to him anymore. Yea, the walls of Babylon have fallen.” The verbs in the first two lines are vav consecutive perfects and the verb in the third line is an imperfect all looking at the future. That indicates that the perfect that follows and the perfects that precede are all prophetic perfects. The translation adopted seemed to be the best way to make the transition from the pasts which were adopted in conjunction with the taunting use of אֵיךְ (’ekh) in v. 41 to the futures in v. 44. For the usage of גַּם (gam) to indicate a climax, “yea” or “indeed” see BDB 169 s.v. גַּם 3. It seemed to be impossible to render the meaning of v. 44 in any comprehensible way, even in a paraphrase.