Jeremiah 5:1

Judah is Justly Deserving of Coming Judgment

5:1 The Lord said, ¹ 

“Go up and down ²  through the streets of Jerusalem. ³ 

Look around and see for yourselves.

Search through its public squares.

See if any of you can find a single person

who deals honestly and tries to be truthful. ⁴ 

If you can, ⁵  then I will not punish this city. ⁶ 

Jeremiah 6:13

6:13 “That is because, from the least important to the most important of them,

all of them are greedy for dishonest gain.

Prophets and priests alike,

all of them practice deceit.

Jeremiah 9:2-6

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

where I could spend some time like a weary traveler. ⁷ 

Then I would desert my people

and walk away from them

because they are all unfaithful to God,

a congregation ⁸  of people that has been disloyal to him. ⁹ 

The Lord Laments That He Has No Choice But to Judge Them

9:3 The Lord says, ¹⁰ 

“These people are like soldiers who have readied their bows.

Their tongues are always ready to shoot out lies. ¹¹ 

They have become powerful in the land,

but they have not done so by honest means. ¹² 

Indeed, they do one evil thing after another ¹³ 

and do not pay attention to me. ¹⁴ 

9:4 Everyone must be on his guard around his friends.

He must not even trust any of his relatives. ¹⁵ 

For every one of them will find some way to cheat him. ¹⁶ 

And all of his friends will tell lies about him.

9:5 One friend deceives another

and no one tells the truth.

These people have trained themselves ¹⁷  to tell lies.

They do wrong and are unable to repent.

9:6 They do one act of violence after another,

and one deceitful thing after another. ¹⁸ 

They refuse to pay attention to me,” ¹⁹ 

says the Lord.

Daniel 9:11

9:11 “All Israel has broken ²⁰  your law and turned away by not obeying you. ²¹  Therefore you have poured out on us the judgment solemnly threatened ²²  in the law of Moses the servant of God, for we have sinned against you. ²³ 

Romans 3:19

3:19 Now we know that whatever the law says, it says to those who are under ²⁴  the law, so that every mouth may be silenced and the whole world may be held accountable to God.

[5:1]  ¹ tn These words are not in the text, but since the words at the end are obviously those of the Lord, they are supplied in the translation here to mark the shift in speaker from 4:29-31 where Jeremiah is the obvious speaker.

[5:1]  ² tn It is not clear who is being addressed here. The verbs are plural so they are not addressed to Jeremiah per se. Since the passage is talking about the people of Jerusalem, it is unlikely they are addressed here except perhaps rhetorically. Some have suggested that the heavenly court is being addressed here as in Job 1:6-8; 2:1-3. It is clear from Jer 23:18, 22; Amos 3:7 that the prophets had access to this heavenly counsel through visions (cf. 1 Kgs 22:19-23), so Jeremiah could have been privy to this speech through that means. Though these are the most likely addressee, it is too presumptuous to supply such an explicit addressee without clearer indication in the text. The translation will just have to run the risk of the probable erroneous assumption by most English readers that the addressee is Jeremiah.

[5:1]  ³ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[5:1]  ⁴ tn Heb “who does justice and seeks faithfulness.”

[5:1]  ⁵ tn Heb “squares. If you can find…if there is one person…then I will…”

[5:1]  ⁶ tn Heb “forgive [or pardon] it.”

[9:2]  ⁷ tn Heb “I wish I had in the desert a lodging place [inn, or place to spend the night] for travelers.”

[9:2]  ⁸ tn Or “bunch,” but this loses the irony; the word is used for the solemn assemblies at the religious feasts.

[9:2]  ⁹ 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.

[9:3]  ¹⁰ tn The words “The Lord says” have been moved up from the end of the verse to make clear that a change in speaker has occurred.

[9:3]  ¹¹ tn Heb “They have readied [or strung] their tongue as their bow for lies.”

[9:3]  ¹² tn Heb “but not through honesty.”

[9:3]  ¹³ tn Heb “they go from evil to evil.”

[9:3]  ¹⁴ tn Or “do not acknowledge me”; Heb “do not know me.” But “knowing” in Hebrew thought often involves more than intellectual knowledge; it involves emotional and volitional commitment as well. For יָדַע meaning “acknowledge” see 1 Chr 28:9; Isa 29:21; Hos 2:20; Prov 3:6. This word is also found in ancient Near Eastern treaty contexts where it has the idea of a vassal king acknowledging the sovereignty of a greater king (cf. H. Huffmon, “The Treaty Background of Hebrew yada,” BASOR 181 [1966]: 31-37).

[9:4]  ¹⁵ tn Heb “Be on your guard…Do not trust.” The verbs are second masculine plural of direct address and there seems no way to translate literally and not give the mistaken impression that Jeremiah is being addressed. This is another example of the tendency in Hebrew style to turn from description to direct address (a figure of speech called apostrophe).

[9:4]  ¹⁶ tn Heb “cheating, each of them will cheat.”

[9:5]  ¹⁷ tn Heb “their tongues.” However, this is probably not a natural idiom in contemporary English and the tongue may stand as a part for the whole anyway.

[9:6]  ¹⁸ tc An alternate reading for vv. 5d-6b is: “They wear themselves out doing wrong. Jeremiah, you live in the midst of deceitful people. They deceitfully refuse to take any thought of/acknowledge me.” The translation which has been adopted is based on a redivision of the lines, a redivision of some of the words, and a revocalization of some of the consonants. The MT reads literally “doing wrong they weary themselves. Your sitting in the midst of deceit; in deceit they refuse to know me” (הַעֲוֵה נִלְאוּ׃ שִׁבְתְּךָ בְּתוֹךְ מִרְמָה בְּמִרְמָה מֵאֲנוּ דַעַת־אוֹתִי). The Greek version reads literally “they do wrong and they do not cease to turn themselves around. Usury upon usury and deceit upon deceit. They do not want to know me.” This suggests that one should read the Hebrew text as שֻׁב׃ תֹּךְ בְּתוֹךְ מִרְ־מָה בְּמִרְ־מָה מֵאֲנוּ דַעַת אוֹתִי הַעֲוֵה נִלְאוּ, which translated literally yields “doing evil [= “they do evil” using the Hiphil infinitive absolute as a finite verb (cf. GKC 346 §113.ff)] they are not able [cf. KBL 468 s.v. לָאָה Niph.3 and see Exod 7:18 for parallel use] to repent. Oppression on oppression [cf. BDB 1067 s.v. תֹּךְ, II תּוֹךְ]; deceit on deceit. They refuse to know me.” This reading has ancient support and avoids the introduction of an unexpected second masculine suffix into the context. It has been adopted here along with a number of modern commentaries (cf., e.g., W. McKane, Jeremiah [ICC], 1:201) and English versions as the more likely reading.

[9:6]  ¹⁹ tn Or “do not acknowledge me”; Heb “do not know me.” See the note on the phrase “do not take any thought of me” in 9:3.

[9:11]  ²⁰ tn Or “transgressed.” The Hebrew verb has the primary sense of crossing a boundary, in this case, God’s law.

[9:11]  ²¹ tn Heb “by not paying attention to your voice.”

[9:11]  ²² tn Heb “the curse and the oath which is written.” The term “curse” refers here to the judgments threatened in the Mosaic law (see Deut 28) for rebellion. The expression “the curse and the oath” is probably a hendiadys (cf. Num 5:21; Neh 10:29) referring to the fact that the covenant with its threatened judgments was ratified by solemn oath and made legally binding upon the covenant community.

[9:11]  ²³ tn Heb “him.”

[3:19]  ²⁴ tn Grk “in,” “in connection with.”