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Jeremiah 48:6

Context

48:6 They will hear, ‘Run! Save yourselves!

Even if you must be like a lonely shrub in the desert!’ 1 

Jeremiah 25:24

Context
25:24 all the kings of Arabia who 2  live in the desert;

Jeremiah 31:2

Context
Israel Will Be Restored and Join Judah in Worship

31:2 The Lord says,

“The people of Israel who survived

death at the hands of the enemy 3 

will find favor in the wilderness

as they journey to find rest for themselves.

Jeremiah 3:2

Context

3:2 “Look up at the hilltops and consider this. 4 

You have had sex with other gods on every one of them. 5 

You waited for those gods like a thief lying in wait in the desert. 6 

You defiled the land by your wicked prostitution to other gods. 7 

Jeremiah 4:11

Context

4:11 “At that time the people of Judah and Jerusalem 8  will be told,

‘A scorching wind will sweep down

from the hilltops in the desert on 9  my dear people. 10 

It will not be a gentle breeze

for winnowing the grain and blowing away the chaff. 11 

Jeremiah 9:2

Context

9:2 (9:1) I wish I had a lodging place in the desert

where I could spend some time like a weary traveler. 12 

Then I would desert my people

and walk away from them

because they are all unfaithful to God,

a congregation 13  of people that has been disloyal to him. 14 

Jeremiah 17:6

Context

17:6 They will be like a shrub 15  in the desert.

They will not experience good things even when they happen.

It will be as though they were growing in the desert,

in a salt land where no one can live.

Jeremiah 2:2

Context
2:2 “Go and declare in the hearing of the people of Jerusalem: 16  ‘This is what the Lord says: “I have fond memories of you, 17  how devoted you were to me in your early years. 18  I remember how you loved me like a new bride; you followed me through the wilderness, through a land that had never been planted.

Jeremiah 2:6

Context

2:6 They did not ask:

‘Where is the Lord who delivered us out of Egypt,

who brought us through the wilderness,

through a land of desert sands and rift valleys,

through a land of drought and deep darkness, 19 

through a land in which no one travels,

and where no one lives?’ 20 

Jeremiah 9:26

Context
9:26 That is, I will punish the Egyptians, the Judeans, the Edomites, the Ammonites, the Moabites, and all the desert people who cut their hair short at the temples. 21  I will do so because none of the people of those nations are really circumcised in the Lord’s sight. 22  Moreover, none of the people of Israel 23  are circumcised when it comes to their hearts.” 24 

Jeremiah 12:12

Context

12:12 A destructive army 25  will come marching

over the hilltops in the desert.

For the Lord will use them as his destructive weapon 26 

against 27  everyone from one end of the land to the other.

No one will be safe. 28 

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[48:6]  1 tc The meaning of this line is uncertain. The translation follows one reading of the Hebrew text. The Greek version reads “Be like a wild donkey in the desert!” There are three points of debate in this line: the syntax of the verb form “be” (תִהְיֶינָה, tihyenah) and the text and meaning of the word translated “shrub” in the Hebrew text. This word only occurs with this meaning here and in Jer 17:6. A related word occurs in Ps 102:17 (102:18 HT). Elsewhere this spelling refers to the place name Aroer which was a place in Moab on the edge of the Arnon River. Most commentators do not feel that a reference to that place is appropriate here because it was not in the desert. The Greek version reads “like a wild donkey” (reading כְּעָרוֹד [kÿarod] in place of כַּעֲרוֹעֵר [kaaroer]). That would make an appropriate simile here because the wild donkey enjoys its freedom and is hard to capture. G. L. Keown, P. J. Scalise, and T. G. Smothers (Jeremiah 26-52 [WBC], 312) explain the simile of the “shrub” as referring to the marginal and rudimentary existence of a displaced person. That may not be as optimistic as the reference to the wild donkey but it does give an appropriate meaning. The third feminine plural has been explained as the singular noun + suffix = “yourselves” (נַפְשְׁכֶם, nafshÿkhem) used as a collective (so S. R. Driver, Jeremiah, 368, with cross reference to GKC 462-63 §145.c). J. Bright (Jeremiah [AB], 314, n. e-e) follows a suggestion of D. N. Freedman in seeing the form (תִהְיֶינָה, tihyenah) as a mistake for the 2nd masculine plural plus energic (תִהְיוּן, tihyun). Given the number of other textual corruptions in this passage, this is possible. The resultant meaning in either case is the same.

[25:24]  2 tc Or “and all the kings of people of mixed origin who.” The Greek version gives evidence of having read the term only once; it refers to the “people of mixed origin” without reference to the kings of Arabia. While the term translated “people of mixed origin” seems appropriate in the context of a group of foreigners within a larger entity (e.g. Israel in Exod 12:38; Neh 13:3; Egypt in Jer 50:37), it seems odd to speak of them as a separate entity under their own kings. The presence of the phrase in the Hebrew text and the other versions dependent upon it can be explained as a case of dittography.

[31:2]  3 tn Heb “who survived the sword.”

[3:2]  4 tn Heb “and see.”

[3:2]  5 tn Heb “Where have you not been ravished?” The rhetorical question expects the answer “nowhere,” which suggests she has engaged in the worship of pagan gods on every one of the hilltops.

[3:2]  6 tn Heb “You sat for them [the lovers, i.e., the foreign gods] beside the road like an Arab in the desert.”

[3:2]  7 tn Heb “by your prostitution and your wickedness.” This is probably an example of hendiadys where, when two nouns are joined by “and,” one expresses the main idea and the other qualifies it.

[4:11]  5 tn Heb “this people and Jerusalem.”

[4:11]  6 tn Heb “A scorching wind from the hilltops in the desert toward…”

[4:11]  7 tn Heb “daughter of my people.” The term “daughter of” is appositional to “my people” and is supplied in the translation as a term of sympathy and endearment. Compare the common expression “daughter of Zion.”

[4:11]  8 tn Heb “not for winnowing and not for cleansing.” The words “It will not be a gentle breeze” are not in the text but are implicit in the connection. They are supplied in the translation here for clarification.

[9:2]  6 tn Heb “I wish I had in the desert a lodging place [inn, or place to spend the night] for travelers.”

[9:2]  7 tn Or “bunch,” but this loses the irony; the word is used for the solemn assemblies at the religious feasts.

[9:2]  8 tn Heb “they are all adulterers, a congregation of unfaithful people.” However, spiritual adultery is, of course, meant, not literal adultery. So the literal translation would be misleading.

[17:6]  7 tn This word occurs only here and in Jer 48:6. It has been identified as a kind of juniper, which is a short shrub with minute leaves that look like scales. For a picture and more discussion see Fauna and Flora of the Bible, 131.

[2:2]  8 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[2:2]  9 tn Heb “I remember to/for you.”

[2:2]  10 tn Heb “the loyal love of your youth.”

[2:6]  9 tn This word is erroneously rendered “shadow of death” in most older English versions; that translation is based on a faulty etymology. Contextual studies and comparative Semitic linguistics have demonstrated that the word is merely another word for darkness. It is confined to poetic texts and often carries connotations of danger and distress. It is associated in poetic texts with the darkness of a prison (Ps 107:10, 14), a mine (Job 28:3), and a ravine (Ps 23:4). Here it is associated with the darkness of the wasteland and ravines of the Sinai desert.

[2:6]  10 sn The context suggests that the question is related to a lament where the people turn to God in their troubles, asking him for help and reminding him of his past benefactions. See for example Isa 63:11-19 and Ps 44. It is an implicit prayer for his intervention, cf. 2 Kgs 2:14.

[9:26]  10 tn Heb “all those who are cut off on the side of the head who live in the desert.” KJV and some other English versions (e.g., NIV “who live in the desert in distant places”; NLT “who live in distant places”) have followed the interpretation that this is a biform of an expression meaning “end or remote parts of the [far] corners [of the earth].” This interpretation is generally abandoned by the more recent commentaries and lexicons (see, e.g. BDB 802 s.v. פֵּאָה 1 and HALOT 858 s.v. פֵּאָה 1.β). It occurs also in 25:33; 49:32.

[9:26]  11 tn Heb “For all of these nations are uncircumcised.” The words “I will do so” are supplied in the translation to indicate the connection with the preceding statement.

[9:26]  12 tn Heb “house of Israel.”

[9:26]  13 tn Heb “And all the house of Israel is uncircumcised of heart.”

[12:12]  11 tn Heb “destroyers.”

[12:12]  12 tn Heb “It is the Lord’s consuming sword.”

[12:12]  13 tn Heb “For a sword of the Lord will devour.” The sword is often symbolic for destructive forces of all kinds. Here and in Isa 34:6; Jer 47:6 it is symbolic of the enemy armies that the Lord uses to carry out destructive punishment against his enemies, hence the translation “his destructive weapon.” A similar figure is use in Isa 10:5 where the figure is more clearly identified; Assyria is the rod/club that the Lord will use to discipline unfaithful Israel.

[12:12]  14 tn Heb “There is no peace to all flesh.”



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