Jeremiah 50:32

50:32 You will stumble and fall, you proud city;

no one will help you get up.

I will set fire to your towns;

it will burn up everything that surrounds you.” ¹ 

Jeremiah 18:15

18:15 Yet my people have forgotten me

and offered sacrifices to worthless idols!

This makes them stumble along in the way they live

and leave the old reliable path of their fathers. ² 

They have left them to walk in bypaths,

in roads that are not smooth and level. ³ 

Jeremiah 46:6

46:6 But even the swiftest cannot get away.

Even the strongest cannot escape. ⁴ 

There in the north by the Euphrates River

they stumble and fall in defeat. ⁵ 

Jeremiah 46:12

46:12 The nations will hear of your devastating defeat. ⁶ 

your cries of distress will echo throughout the earth.

In the panic of their flight one soldier will trip over another

and both of them will fall down defeated.” ⁷ 

Jeremiah 46:16

46:16 I will make many stumble. ⁸ 

They will fall over one another in their hurry to flee. ⁹ 

They will say, ‘Get up!

Let’s go back to our own people.

Let’s go back to our homelands

because the enemy is coming to destroy us.’ ¹⁰ 

Jeremiah 6:15

6:15 Are they ashamed because they have done such shameful things?

No, they are not at all ashamed.

They do not even know how to blush!

So they will die, just like others have died. ¹¹ 

They will be brought to ruin when I punish them,”

says the Lord.

Jeremiah 6:21

6:21 So, this is what the Lord says:

‘I will assuredly ¹²  make these people stumble to their doom. ¹³ 

Parents and children will stumble and fall to their destruction. ¹⁴ 

Friends and neighbors will die.’

Jeremiah 8:12

8:12 Are they ashamed because they have done such disgusting things?

No, they are not at all ashamed!

They do not even know how to blush!

So they will die just like others have died. ¹⁵ 

They will be brought to ruin when I punish them,

says the Lord.

Jeremiah 18:23

18:23 But you, Lord, know

all their plots to kill me.

Do not pardon their crimes!

Do not ignore their sins as though you had erased them! ¹⁶ 

Let them be brought down in defeat before you!

Deal with them while you are still angry! ¹⁷ 

Jeremiah 20:11

20:11 But the Lord is with me to help me like an awe-inspiring warrior. ¹⁸ 

Therefore those who persecute me will fail and will not prevail over me.

They will be thoroughly disgraced because they did not succeed.

Their disgrace will never be forgotten.

Jeremiah 31:9

31:9 They will come back shedding tears of contrition.

I will bring them back praying prayers of repentance. ¹⁹ 

I will lead them besides streams of water,

along smooth paths where they will never stumble. ²⁰ 

I will do this because I am Israel’s father;

Ephraim ²¹  is my firstborn son.’”

[50:32]  ¹ tn Heb “And the proud one will fall and there will be no one to help him up. I will start a fire in his towns and it will consume all that surround him.” The personification continues but now the stance is indirect (third person) rather than direct (second person). It is easier for the modern reader who is not accustomed to such sudden shifts if the second person is maintained. The personification of the city (or nation) as masculine is a little unusual; normally cities and nations are personified as feminine, as daughters or mothers.

[18:15]  ² sn Heb “the ancient path.” This has already been referred to in Jer 6:16. There is another “old way” but it is the path trod by the wicked (cf. Job 22:15).

[18:15]  ³ sn Heb “ways that are not built up.” This refers to the built-up highways. See Isa 40:4 for the figure. The terms “way,” “by-paths,” “roads” are, of course, being used here in the sense of moral behavior or action.

[46:6]  ³ tn The translation assumes that the adjectives with the article are functioning as superlatives in this context (cf. GKC 431 §133.g). It also assumes that אַל (’al) with the jussive is expressing here an emphatic negative rather than a negative wish (cf. GKC 317 §107.p and compare the usage in Ps 50:3).

[46:6]  ⁴ tn Heb “they stumble and fall.” However, the verbs here are used of a fatal fall, of a violent death in battle (see BDB 657 s.v. נָפַל Qal.2.a), and a literal translation might not be understood by some readers.

[46:12]  ⁴ tn Heb “of your shame.” The “shame,” however, applies to the devastating defeat they will suffer.

[46:12]  ⁵ tn The words “In the panic of their flight” and “defeated” are not in the text but are supplied in the translation to give clarity to the metaphor for the average reader. The verbs in this verse are all in the tense that emphasizes that the action is viewed as already having been accomplished (i.e., the Hebrew prophetic perfect). This is consistent with the vav consecutive perfects in v. 10 which look to the future.

[46:16]  ⁵ tn Heb “he multiplied the one stumbling.” For the first person reference see the preceding translator’s note.

[46:16]  ⁶ tc The words “in their hurry to flee” are not in the text but appear to be necessary to clarify the point that the stumbling and falling here is not the same as that in vv. 6, 12 where they occur in the context of defeat and destruction. Reference here appears to be to the mercenary soldiers who in their hurried flight to escape stumble over one another and fall. This is fairly clear from the literal translation “he multiplies the stumbling one. Also [= and] a man falls against a man and they say [probably = “saying”; an epexegetical use of the vav (ו) consecutive (IBHS 551 §33.2.2a, and see Exod 2:10 as a parallel)] ‘Get up! Let’s go…’” A reference to the flight of the mercenaries is also seen in v. 21. Many of the modern commentaries and a few of the modern English versions follow the Greek text and read vv. 15a-16 very differently. The Greek reads “Why has Apis fled from you? Your choice calf [i.e., Apis] has not remained. For the Lord has paralyzed him. And your multitudes have fainted and fallen; and each one said to his neighbor…” (reading רֻבְּךָ כָּשַׁל גַּם־נָפַל וַיֹּאמְרוּ אִישׁ אֶל־רֵעֵהוּ instead of כּוֹשֵׁל הִרְבָּה גַּם־נָפַל אִישׁ אֶל־רֵעֵהוּ). One would expect אִישׁ אֶל־רֵעֵהוּ (’ish ’el-re’ehu) to go with וַיֹּאמְרוּ (vayyo’mÿru) because it is idiomatic in this expression (cf., e.g., Gen 11:3; Judg 6:29). However, אִישׁ אֶל־רֵעֵהוּ (’ish ’el-re’ehu) is also found with singular verbs as here in Exod 22:9; 33:11; 1 Sam 10:11. There is no doubt that the Hebrew text is the more difficult and thus probably original. The reading of the Greek version is not supported by any other text or version and looks like an attempt to smooth out a somewhat awkward Hebrew original.

[46:16]  ⁷ tn Heb “to our native lands from before the sword of the oppressor.” The compound preposition “from before” is regularly used in a causal sense (see BDB 818 s.v. פָּנֶה 6.a, b, c). The “sword” is again interpreted as a figure for the destructive power of an enemy army.

[6:15]  ⁶ tn Heb “They will fall among the fallen.”

[6:21]  ⁷ tn This is an attempt to render the Hebrew particle rendered “behold” joined to the first person pronoun.

[6:21]  ⁸ tn Heb “I will put stumbling blocks in front of these people.” In this context the stumbling blocks are the invading armies.

[6:21]  ⁹ tn The words “and fall to their destruction” are implicit in the metaphor and are supplied in the translation for clarity.

[8:12]  ⁸ tn Heb “They will fall among the fallen.”

[18:23]  ⁹ sn Heb “Do not blot out their sins from before you.” For this anthropomorphic figure which looks at God’s actions as though connected with record books, i.e., a book of wrongdoings to be punished, and a book of life for those who are to live, see e.g., Exod 32:32, 33, Ps 51:1 (51:3 HT); 69:28 (69:29 HT).

[18:23]  ¹⁰ tn Heb “in the time of your anger.”

[20:11]  ¹⁰ sn This line has some interesting ties with Jer 15:20-21 where Jeremiah is assured by God that he is indeed with him as he promised him when he called him (1:8, 19) and will deliver him from the clutches of wicked and violent people. The word translated here “awe-inspiring” is the same as the word “violent people” there. Jeremiah is confident that his “awe-inspiring” warrior will overcome “violent people.” The statement of confidence here is, by the way, a common element in the psalms of petition in the Psalter. The common elements of that type of psalm are all here: invocation (v. 7), lament (vv. 7-10), confession of trust/confidence in being heard (v. 11), petition (v. 12), thanksgiving or praise (v. 13). For some examples of this type of psalm see Pss 3, 7, 26.

[31:9]  ¹¹ tn Heb “They will come with weeping; I will bring them with supplication.” The ideas of contrition and repentance are implicit from the context (cf. vv. 18-19) and are supplied for clarity.

[31:9]  ¹² sn Jer 31:8-9 are reminiscent of the “New Exodus” motif of Isa 40-66 which has already been referred to in Jer 16:14-15; 23:7-8. See especially Isa 35:3-10; 40:3-5, 11; 41:17-20; 42:14-17; 43:16-21; 49:9-13. As there, the New Exodus will so outstrip the old that the old will pale in comparison and be almost forgotten (see Jer 23:7-8).

[31:9]  ¹³ sn Ephraim was the second son of Joseph who was elevated to a place of prominence in the family of Jacob by the patriarch’s special blessing. It was the strongest tribe in northern Israel and Samaria lay in its territory. It is often used as a poetic parallel for Israel as here. The poetry is not speaking of two separate entities here; it is a way of repeating an idea for emphasis. Moreover, there is no intent to show special preference for northern Israel over Judah. All Israel is metaphorically God’s son and the object of his special care and concern (Exod 4:22; Deut 32:6).