Jeremiah 4:10

4:10 In response to all this ¹  I said, “Ah, Lord God, ²  you have surely allowed ³  the people of Judah and Jerusalem ⁴  to be deceived by those who say, ‘You will be safe!’ ⁵  But in fact a sword is already at our throats.” ⁶ 

Jeremiah 20:3-4

20:3 But the next day Pashhur released Jeremiah from the stocks. When he did, Jeremiah said to him, “The Lord’s name for you is not ‘Pashhur’ but ‘Terror is Everywhere.’ ⁷  20:4 For the Lord says, ‘I will make both you and your friends terrified of what will happen to you. ⁸  You will see all of them die by the swords of their enemies. ⁹  I will hand all the people of Judah over to the king of Babylon. He will carry some of them away into exile in Babylon and he will kill others of them with the sword.

Jeremiah 20:10

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

Those who would cause me terror are everywhere! ¹¹ 

They are saying, “Come on, let’s publicly denounce him!” ¹² 

All my so-called friends ¹³  are just watching for

something that would lead to my downfall. ¹⁴ 

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

so we can prevail over ¹⁵  him and get our revenge on him.

Jeremiah 49:29

49:29 Their tents and their flocks will be taken away.

Their tent curtains, equipment, and camels will be carried off.

People will shout ¹⁶  to them,

‘Terror is all around you!’” ¹⁷ 

Jeremiah 49:2

49:2 Because you did that,

I, the Lord, affirm that ¹⁸  a time is coming

when I will make Rabbah, the capital city of Ammon,

hear the sound of the battle cry.

It will become a mound covered with ruins. ¹⁹ 

Its villages will be burned to the ground. ²⁰ 

Then Israel will take back its land

from those who took their land from them.

I, the Lord, affirm it! ²¹ 

Jeremiah 15:5

15:5 The Lord cried out, ²² 

“Who in the world ²³  will have pity on you, Jerusalem?

Who will grieve over you?

Who will stop long enough ²⁴ 

to inquire about how you are doing? ²⁵ 

Job 18:11

18:11 Terrors ²⁶  frighten him on all sides

and dog ²⁷  his every step.

Psalms 31:13

31:13 For I hear what so many are saying, ²⁸ 

the terrifying news that comes from every direction. ²⁹ 

When they plot together against me,

they figure out how they can take my life.

Isaiah 1:20

1:20 But if you refuse and rebel,

you will be devoured ³⁰  by the sword.”

Know for certain that the Lord has spoken. ³¹ 

Luke 19:43

19:43 For the days will come upon you when your enemies will build ³²  an embankment ³³  against you and surround you and close in on you from every side.

[4:10]  ¹ tn The words “In response to all this” are not in the text but are supplied in the translation to clarify the connection.

[4:10]  ² tn Heb “Lord Yahweh.” The translation follows the ancient Jewish tradition of substituting the Hebrew word for God for the proper name Yahweh.

[4:10]  ³ tn Or “You have deceived.” The Hiphil of נָשָׁא (nasha’, “to deceive”) is understood in a tolerative sense here: “to allow [someone] to be deceived.” IBHS 446 §27.5c notes that this function of the hiphil describes caused activity that is welcome to the undersubject, but unacceptable or disagreeable to a third party. Jerusalem and Judah welcomed the assurances of false prophets who deceived them. Although this was detestable to God, he allowed it.

[4:10]  ⁴ tn Heb “this people and Jerusalem.”

[4:10]  ⁵ tn Heb “Jerusalem, saying, ‘You will have peace’”; or “You have deceived the people of Judah and Jerusalem, saying, ‘You will have peace.’” The words “you will be safe” are, of course, those of the false prophets (cf., Jer 6:14; 8:11; 14:13; 23:16-17). It is difficult to tell whether the charge here is meant literally as the emotional outburst of the prophet (compare for example, Jer 15:18) or whether it is to be understood as a figure of speech in which a verb of direct causation is to be understood as permissive or tolerative, i.e., God did not command the prophets to say this but allowed them to do so. While it is not beyond God to use false prophets to accomplish his will (cf., e.g., 1 Kgs 22:19-23), he elsewhere in the book of Jeremiah directly denies having sent the false prophets to say such things as this (cf., e.g., Jer 14:14-15; 23:21, 32). For examples of the use of this figure of speech, see E. W. Bullinger, Figures of Speech, 571, 823 and compare Ezek 20:25. The translation given attempts to resolve the issue.

[4:10]  ⁶ tn Heb “touches the throat/soul.” For this use of the word usually translated “soul” or “life” cf. HALOT 672 s.v. נֶפֶשׁ 1, 2 and compare the use in Ps 105:18.

[20:3]  ⁷ tn This name is translated rather than transliterated to aid the reader in understanding this name and connect it clearly with the explanation that follows in the next verse. For a rather complete discussion on the significance of this name and an attempt to explain it as a pun on the name “Pashhur” see J. A. Thompson, Jeremiah (NICOT), 455, n. 35.

[20:4]  ⁸ tn Heb “I will make you an object of terror to both you and your friends.”

[20:4]  ⁹ tn Heb “And they will fall by the sword of their enemies and [with] your eyes seeing [it].”

[20:10]  ¹⁰ 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]  ¹¹ 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]  ¹² 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]  ¹³ 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]  ¹⁴ 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]  ¹⁵ 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.”

[49:29]  ¹⁶ tn Or “Let their tents…be taken….Let their tent…be carried…. Let people shout….”

[49:29]  ¹⁷ sn This expression is a favorite theme in the book of Jeremiah. It describes the terrors of war awaiting the people of Judah and Jerusalem (6:25), the Egyptians at Carchemish (46:5), and here the Kedarites.

[49:2]  ¹⁸ tn Heb “oracle of the Lord.”

[49:2]  ¹⁹ tn Heb “a desolate tel.” For the explanation of what a “tel” is see the study note on 30:18.

[49:2]  ²⁰ tn Heb “Its daughters will be burned with fire.” For the use of the word “daughters” to refer to the villages surrounding a larger city see BDB 123 s.v. I בַּת 4 and compare the usage in Judg 1:27.

[49:2]  ²¹ tn Heb “says the Lord.” The first person is used to maintain the first person address throughout.

[15:5]  ²² tn The words “The Lord cried out” are not in the text. However, they are necessary to show the shift in address between speaking to Jeremiah in vv. 1-4 about the people and addressing Jerusalem in vv. 5-6 and the shift back to the address to Jeremiah in vv. 7-9. The words “oracle of the Lord” are, moreover, found at the beginning of v. 6.

[15:5]  ²³ tn The words, “in the world” are not in the text but are the translator’s way of trying to indicate that this rhetorical question expects a negative answer.

[15:5]  ²⁴ tn Heb “turn aside.”

[15:5]  ²⁵ tn Or “about your well-being”; Heb “about your welfare” (שָׁלוֹם, shalom).

[18:11]  ²⁶ sn Bildad is referring here to all the things that afflict a person and cause terror. It would then be a metonymy of effect, the cause being the afflictions.

[18:11]  ²⁷ tn The verb פּוּץ (puts) in the Hiphil has the meaning “to pursue” and “to scatter.” It is followed by the expression “at his feet.” So the idea is easily derived: they chase him at his feet. But some commentators have other proposals. The most far-fetched is that of Ehrlich and Driver (ZAW 24 [1953]: 259-60) which has “and compel him to urinate on his feet,” one of many similar readings the NEB accepted from Driver.

[31:13]  ²⁸ tn Heb “the report of many.”

[31:13]  ²⁹ tn Heb “the terror from all around.”

[1:20]  ³⁰ sn The wordplay in the Hebrew draws attention to the options. The people can obey, in which case they will “eat” v. 19 (תֹּאכֵלוּ [to’khelu], Qal active participle of אָכַל) God’s blessing, or they can disobey, in which case they will be devoured (Heb “eaten,” תְּאֻכְּלוּ, [tÿ’ukkÿlu], Qal passive/Pual of אָכַל) by God’s judgment.

[1:20]  ³¹ tn Heb “for the mouth of the Lord has spoken.” The introductory כִּי (ki) may be asseverative (as reflected in the translation) or causal/explanatory, explaining why the option chosen by the people will become reality (it is guaranteed by the divine word).

[19:43]  ³² sn Jesus now predicted the events that would be fulfilled in the fall of Jerusalem in a.d. 70. The details of the siege have led some to see Luke writing this after Jerusalem’s fall, but the language of the verse is like God’s exilic judgment for covenant unfaithfulness (Hab 2:8; Jer 6:6, 14; 8:13-22; 9:1; Ezek 4:2; 26:8; Isa 29:1-4). Specific details are lacking and the procedures described (build an embankment against you) were standard Roman military tactics.

[19:43]  ³³ sn An embankment refers to either wooden barricades or earthworks, or a combination of the two.