Jeremiah 20:10

20:10 I ¹  hear many whispering words of intrigue against me.

Those who would cause me terror are everywhere! ² 

They are saying, “Come on, let’s publicly denounce him!” ³ 

All my so-called friends ⁴  are just watching for

something that would lead to my downfall. ⁵ 

They say, “Perhaps he can be enticed into slipping up,

so we can prevail over ⁶  him and get our revenge on him.

Jeremiah 50:2

50:2 “Announce ⁷  the news among the nations! Proclaim it!

Signal for people to pay attention! ⁸ 

Declare the news! Do not hide it! Say:

‘Babylon will be captured.

Bel ⁹  will be put to shame.

Marduk will be dismayed.

Babylon’s idols will be put to shame.

Her disgusting images ¹⁰  will be dismayed. ¹¹ 

[20:10]  ¹ tn It would be difficult to render accurately the Hebrew particle כִּי (ki) that introduces this verse without lengthening the English line unduly. It probably means something like “This is true even though I…,” i.e., the particle is concessive (cf. BDB s.v. כִּי 2.c). No other nuance seems appropriate. The particle is left out of the translation, but its presence is acknowledged here.

[20:10]  ² tn The phrase translated “Those who would cause me terror are everywhere” has already occurred in 6:25 in the context of the terror caused by the enemy from the north and in 20:3 in reference to the curse pronounced on Pashhur who would experience it first hand. Some have seen the phrase here not as Jeremiah’s ejaculation of terror but of his assailant’s taunts of his message or even their taunting nickname for him. But comparison of this passage with the first two lines of Ps 31:13 (31:14 HT) which are word for word the same as these two will show that it refers to the terror inspired by the plots of his enemies to do away with him. It is also clear from the context of that passage and the following context here that the “whispering of many” (the literal translation of “many whispering words of intrigue against me) refers to intrigues to take vengeance on him and do away with him.

[20:10]  ³ tn Heb “Denounce and let us denounce him.” The verb which is translated “denounce” (נָגַד, nagad) does not take an accusative object of person as it does here very often. When it does it usually means to inform someone. The only relevant passage appears to be Job 17:5 where it means something like “denounce.” What is probably involved here are the attempts to portray Jeremiah as a traitor (Jer 26:10) and a false prophet (see his conflict with Hananiah in Jer 28).

[20:10]  ⁴ tn Heb “the men of my peace [who are concerned about my welfare].” For this phrase compare Ps 41:9 (41:10 HT); Jer 38:22. It is generally agreed that irony is being invoked here, hence “so-called” is supplied in the translation to bring out the irony.

[20:10]  ⁵ tn Heb “watching my stumbling [for me to stumble].” Metaphorically they were watching for some slip-up that would lead to his downfall. Compare the use in Pss 35:15 and 38:17 (38:18 HT).

[20:10]  ⁶ tn All the text says literally is “Perhaps he can be enticed so that we can prevail over him.” However the word “enticed” needs some qualification. As W. McKane (Jeremiah [ICC], 1:479) notes it should probably be read in the context of the “stumbling” (= “something that would lead to my downfall”). Hence “slipping up” has been supplied as an object. It is vague enough to avoid specifics as the original text does but suggests some reference to “something that would lead to my downfall.”

[50:2]  ⁷ tn The verbs are masculine plural. Jeremiah is calling on other unnamed messengers to spread the news.

[50:2]  ⁸ tn Heb “Raise a signal flag.”

[50:2]  ⁹ sn Bel was originally the name or title applied to the Sumerian storm god. During the height of Babylon’s power it became a title that was applied to Marduk who was Babylon’s chief deity. As a title it means “Lord.” Here it is a poetical parallel reference to Marduk mentioned in the next line.

[50:2]  ¹⁰ tn The Hebrew word used here (גִּלּוּלִים, gillulim) is always used as a disdainful reference to idols. It is generally thought to have originally referred to “dung pellets” (cf. KBL 183 s.v. גִלּוּלִים). It is only one of several terms used in this way, such as “worthless things” (אַלִילִים, ’alilim), “vanities,” or “empty winds” (הֲבָלִים, havalim).

[50:2]  ¹¹ tn The verbs here are all in the tense that views the actions as though they were already done (the Hebrew prophetic perfect). The verbs in the next verse are a mixture of prophetic perfects and imperfects which announce future actions.