Jeremiah 2:8

2:8 Your priests ¹  did not ask, ‘Where is the Lord?’ ² 

Those responsible for teaching my law ³  did not really know me. ⁴ 

Your rulers rebelled against me.

Your prophets prophesied in the name of the god Baal. ⁵ 

They all worshiped idols that could not help them. ⁶ 

Jeremiah 10:16

10:16 The Lord, who is the inheritance ⁷  of Jacob’s descendants, ⁸  is not like them.

He is the one who created everything.

And the people of Israel are those he claims as his own. ⁹ 

He is known as the Lord who rules over all.” ¹⁰ 

Jeremiah 12:4

12:4 How long must the land be parched ¹¹ 

and the grass in every field be withered?

How long ¹²  must the animals and the birds die

because of the wickedness of the people who live in this land? ¹³ 

For these people boast,

“God ¹⁴  will not see what happens to us.” ¹⁵ 

Jeremiah 22:15

22:15 Does it make you any more of a king

that you outstrip everyone else in ¹⁶  building with cedar?

Just think about your father.

He was content that he had food and drink. ¹⁷ 

He did what was just and right. ¹⁸ 

So things went well with him.

Jeremiah 23:10

23:10 For the land is full of people unfaithful to him. ¹⁹ 

They live wicked lives and they misuse their power. ²⁰ 

So the land is dried up ²¹  because it is under his curse. ²² 

The pastures in the wilderness are withered.

Jeremiah 49:1

Judgment Against Ammon

49:1 The Lord spoke about the Ammonites. ²³ 

“Do you think there are not any people of the nation of Israel remaining?

Do you think there are not any of them remaining to reinherit their land?

Is that why you people who worship the god Milcom ²⁴ 

have taken possession of the territory of Gad and live in his cities? ²⁵ 

Jeremiah 51:19

51:19 The Lord, who is the portion of the descendants of Jacob, is not like them.

For he is the one who created everything,

including the people of Israel whom he claims as his own. ²⁶ 

He is known as the Lord who rules over all. ²⁷ 

[2:8]  ¹ tn Heb “The priests…the ones who grasp my law…the shepherds…the prophets…they…”

[2:8]  ² sn See the study note on 2:6.

[2:8]  ³ tn Heb “those who handle my law.”

[2:8]  ⁴ tn Or “were not committed to me.” The Hebrew verb rendered “know” refers to more than mere intellectual knowledge. It carries also the ideas of emotional and volitional commitment as well intimacy. See for example its use in contexts like Hos 4:1; 6:6.

[2:8]  ⁵ tn Heb “by Baal.”

[2:8]  ⁶ tn Heb “and they followed after those things [the word is plural] which do not profit.” The poetic structure of the verse, four lines in which a distinct subject appears at the beginning followed by a fifth line beginning with a prepositional phrase and no distinct subject, argues that this line is climactic and refers to all four classes enumerated in the preceding lines. See W. L. Holladay, Jeremiah (Hermeneia), 1:88-89. There may be a play or pun in the Hebrew text on the name for the god Baal (בַּעַל, ba’al) and the verb “cannot help you” (Heb “do not profit”) which is spelled יַעַל (ya’al).

[10:16]  ⁷ tn The words “The Lord who is” are not in the text. They are supplied in the translation for clarity. For the significance of the words that follow them see the study note that follows.

[10:16]  ⁸ tn Heb “The Portion of Jacob.” “Descendants” is implied, and is supplied in the translation for clarity.

[10:16]  ⁹ tn Heb “And Israel is the tribe of his possession.”

[10:16]  ¹⁰ tn Heb “Yahweh of armies is his name.”

[12:4]  ¹³ tn The verb here is often translated “mourn.” However, this verb is from a homonymic root meaning “to be dry” (cf. HALOT 7 s.v. II אָבַל and compare Hos 4:3 for usage).

[12:4]  ¹⁴ tn The words “How long” are not in the text. They are carried over from the first line.

[12:4]  ¹⁵ tn Heb “because of the wickedness of those who live in it.”

[12:4]  ¹⁶ tn Heb “he.” The referent is usually identified as God and is supplied here for clarity. Some identify the referent with Jeremiah. If that is the case, then he returns to his complaint about the conspirators. It is more likely, however, that it refers to God and Jeremiah’s complaint that the people live their lives apart from concern about God.

[12:4]  ¹⁷ tc Or reading with the Greek version, “God does not see what we are doing.” In place of “what will happen to us (אַחֲרִיתֵנוּ, ’akharitenu, “our end”) the Greek version understands a Hebrew text which reads “our ways” (אָרְחוֹתֵנו, ’orkhotenu), which is graphically very close to the MT. The Masoretic is supported by the Latin and is retained here on the basis of external evidence. Either text makes good sense in the context. Some identify the “he” with Jeremiah and understand the text to be saying that the conspirators are certain that they will succeed and he will not live to see his prophecies fulfilled.

[22:15]  ¹⁹ tn For the use of this verb see Jer 12:5 where it is used of Jeremiah “competing” with horses. The form is a rare Tiphel (see GKC 153 §55.h).

[22:15]  ²⁰ tn Heb “Your father, did he not eat and drink and do justice and right.” The copulative vav in front of the verbs here (all Hebrew perfects) shows that these actions are all coordinate not sequential. The contrast drawn here between the actions of Jehoiakim and Josiah show that the phrase eating and drinking should be read in the light of the same contrasts in Eccl 2 which ends with the note of contentment in Eccl 2:24 (see also Eccl 3:13; 5:18 [5:17 HT]; 8:15). The question is, of course, rhetorical setting forth the positive role model against which Jehoiakim’s actions are to be condemned. The key terms here are “then things went well with him” which is repeated in the next verse after the reiteration of Josiah’s practice of justice.

[22:15]  ²¹ sn The father referred to here is the godly king Josiah. He followed the requirements for kings set forth in 22:3 in contrast to his son who did not (22:13).

[23:10]  ²⁵ tn Heb “adulterers.” But spiritual adultery is clearly meant as also in 3:8-9; 9:2, and probably also 5:7.

[23:10]  ²⁶ tn For the word translated “They live…lives” see usage in Jer 8:6. For the idea of “misusing” their power (Heb “their power is not right” i.e., used in the wrong way) see 2 Kgs 7:9; 17:9. In the original text this line (really two lines in the Hebrew poetry) are at the end of the verse. However, this places the antecedent too far away and could lead to confusion. The lines have been rearranged to avoid such confusion.

[23:10]  ²⁷ tn For the use of this verb see 12:4 and the note there.

[23:10]  ²⁸ tc The translation follows the majority of Hebrew mss (מֵאָלָה, me’alah) rather than the Greek and Syriac version and a few Hebrew mss which read “because of these” (מֵאֵלֶּה [me’elleh], referring to the people unfaithful to him).

[49:1]  ³¹ sn Ammonites. Ammon was a small kingdom to the north and east of Moab which was in constant conflict with the Transjordanian tribes of Reuben, Gad, and Manasseh over territorial rights to the lands north and south of the Jabbok River. Ammon mainly centered on the city of Rabbah which is modern Amman. According to Judg 11:13 the Ammonites claimed the land between the Jabbok and the Arnon but this was land taken from them by Sihon and Og and land that the Israelites captured from the latter two kings. The Ammonites attempted to expand into the territory of Israel in the Transjordan in the time of Jephthah (Judg 10-11) and the time of Saul (1 Sam 11). Apparently when Tiglath Pileser carried away the Israelite tribes in Transjordan in 733 b.c., the Ammonites took over possession of their cities (Jer 49:1). Like Moab they appear to have been loyal to Nebuchadnezzar in the early part of his reign, forming part of the contingent that he sent to harass Judah when Jehoiakim rebelled in 598 b.c. (2 Kgs 24:2). But along with Moab and Edom they sent representatives to plot rebellion against Nebuchadnezzar in 594 b.c. (Jer 27:3). The Ammonites were evidently in rebellion against him in 588 b.c. when he had to decide whether to attack Rabbah or Jerusalem first (Ezek 21:18-23 [21:23-28 HT]). They appear to have remained in rebellion after the destruction of Jerusalem because their king Baalis was behind the plot to assassinate Gedaliah and offered refuge to Ishmael after he did it (Jer 40:13; 41:15). According to the Jewish historian Josephus they were conquered in 582 b.c. by Nebuchadnezzar.

[49:1]  ³² tc The reading here and in v. 3 follows the reading of the Greek, Syriac, and Latin versions and 1 Kgs 11:5, 33; 2 Kgs 23:13. The Hebrew reads “Malcom” both here, in v. 3, and Zeph 1:5. This god is to be identified with the god known elsewhere as Molech (cf. 1 Kgs 11:7).

[49:1]  ³³ tn Heb “Does not Israel have any sons? Does not he have any heir [or “heirs” as a collective]? Why [then] has Malcom taken possession of Gad and [why] do his [Malcom’s] people live in his [Gad’s] land?” A literal translation here will not produce any meaning without major commentary. Hence the meaning that is generally agreed on is reflected in an admittedly paraphrastic translation. The reference is to the fact that the Ammonites had taken possession of the cities that had been deserted when the Assyrians carried off the Transjordanian tribes in 733 b.c. assuming that the Israelites would not return in sufficient numbers to regain control of it. The thought underlying the expression “Why has Milcom taken possession…” reflects the idea, common in the OT and the ancient Near East, that the god of a people drove out the previous inhabitants, gave their land to his worshipers to possess, and took up residence with them there (cf., e.g., Deut 1:21; Judg 11:24 and line 33-34 of the Moabite stone: “Chemosh said to me, ‘Go down, fight against Hauronen.’ And I went down [and I fought against the town and took it], and Chemosh dwelt there in my time.” [ANET 321]).

[51:19]  ³⁷ tn Heb “For he is the former of all [things] and the tribe of his inheritance.” This is the major exception to the verbatim repetition of 10:12-16 in 51:15-19. The word “Israel” appears before “the tribe of his inheritance” in 10:16. It is also found in a number of Hebrew mss, in the Lucianic recension of the LXX (the Greek version), the Aramaic Targums, and the Latin Vulgate. Most English versions and many commentaries assume it here. However, it is easier to explain why the word is added in a few of the versions and some Hebrew than to explain why it was left out. It is probable that the word is not original here because the addressees are different and the function of this hymnic piece is slightly different (see the study note on the next line for details). Here it makes good sense to understand that the Lord is being called the creator of the special tribe of people he claims as his own property (see the study note on the first line of 10:16).

[51:19]  ³⁸ sn With the major exception discussed in the translator’s note on the preceding line vv. 15-19 are a verbatim repetition of 10:12-16 with a few minor variations in spelling. There the passage was at the end of a section in which the Lord was addressing the Judeans and trying to convince them that the worship of idols was vain – the idols were impotent but he is all powerful. Here the passage follows a solemn oath by the Lord who rules over all and is apparently directed to the Babylonians, emphasizing the power of the Lord to carry out his oath.