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Jeremiah 7:15

Context
7:15 And I will drive you out of my sight just like I drove out your relatives, the people of Israel.’” 1 

Jeremiah 22:19

Context

22:19 He will be left unburied just like a dead donkey.

His body will be dragged off and thrown outside the gates of Jerusalem.’” 2 

Jeremiah 7:29

Context
7:29 So, mourn, 3  you people of this nation. 4  Cut off your hair and throw it away. Sing a song of mourning on the hilltops. For the Lord has decided to reject 5  and forsake this generation that has provoked his wrath!’” 6 

Jeremiah 9:19

Context

9:19 For the sound of wailing is soon to be heard in Zion.

They will wail, 7  ‘We are utterly ruined! 8  We are completely disgraced!

For our houses have been torn down

and we must leave our land.’” 9 

Jeremiah 26:23

Context
26:23 and they brought Uriah back from there. 10  They took him to King Jehoiakim, who had him executed and had his body thrown into the burial place of the common people. 11 

Jeremiah 51:63

Context
51:63 When you finish reading this scroll aloud, tie a stone to it and throw it into the middle of the Euphrates River. 12 

Jeremiah 52:3

Context

52:3 What follows is a record of what happened to Jerusalem and Judah because of the Lord’s anger when he drove them out of his sight. 13  Zedekiah rebelled against the king of Babylon.

Jeremiah 14:16

Context
14:16 The people to whom they are prophesying will die through war and famine. Their bodies will be thrown out into the streets of Jerusalem 14  and there will be no one to bury them. This will happen to the men and their wives, their sons, and their daughters. 15  For I will pour out on them the destruction they deserve.” 16 

Jeremiah 22:28

Context

22:28 This man, Jeconiah, will be like a broken pot someone threw away.

He will be like a clay vessel 17  that no one wants. 18 

Why will he and his children be forced into exile?

Why will they be thrown out into a country they know nothing about? 19 

Jeremiah 36:23

Context
36:23 As soon as Jehudi had read three or four columns 20  of the scroll, the king 21  would cut them off with a penknife 22  and throw them on the fire in the firepot. He kept doing so until the whole scroll was burned up in the fire. 23 

Jeremiah 36:30

Context
36:30 So the Lord says concerning King Jehoiakim of Judah, “None of his line will occupy the throne of David. 24  His dead body will be thrown out to be exposed to scorching heat by day and frost by night. 25 

Jeremiah 38:6

Context
38:6 So the officials 26  took Jeremiah and put him in the cistern 27  of Malkijah, one of the royal princes, 28  that was in the courtyard of the guardhouse. There was no water in the cistern, only mud. So when they lowered Jeremiah into the cistern with ropes he sank in the mud. 29 

Jeremiah 38:9

Context
38:9 “Your royal Majesty, those men have been very wicked in all that they have done to the prophet Jeremiah. They have thrown him into a cistern and he is sure to die of starvation there because there is no food left in the city. 30 

Jeremiah 41:9

Context
41:9 Now the cistern where Ishmael threw all the dead bodies of those he had killed was a large one 31  that King Asa had constructed as part of his defenses against King Baasha of Israel. 32  Ishmael son of Nethaniah filled it with dead bodies. 33 
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[7:15]  1 tn Heb “the descendants of Ephraim.” However, Ephraim here stands (as it often does) for all the northern tribes of Israel.

[22:19]  2 sn A similar judgment against this ungodly king is pronounced by Jeremiah in 36:30. According to 2 Chr 36:6 he was bound over to be taken captive to Babylon but apparently died before he got there. According to the Jewish historian Josephus, Nebuchadnezzar ordered his body thrown outside the wall in fulfillment of this judgment. The Bible itself, however, does not tell us that.

[7:29]  3 tn The word “mourn” is not in the text. It is supplied in the translation for clarity to explain the significance of the words “Cut your hair and throw it away.”

[7:29]  4 tn The words, “you people of this nation” are not in the text. Many English versions supply, “Jerusalem.” The address shifts from second masculine singular addressing Jeremiah (vv. 27-28a) to second feminine singular. It causes less disruption in the flow of the context to see the nation as a whole addressed here as a feminine singular entity (as, e.g., in 2:19, 23; 3:2, 3; 6:26) than to introduce a new entity, Jerusalem.

[7:29]  5 tn The verbs here are the Hebrew scheduling perfects. For this use of the perfect see GKC 312 §106.m.

[7:29]  6 tn Heb “the generation of his wrath.”

[9:19]  4 tn The words “They will wail” are not in the text. They are supplied in the translation to make clear that this is the wailing that will be heard.

[9:19]  5 tn Heb “How we are ruined!”

[9:19]  6 tn The order of these two lines has been reversed for English stylistic reasons. The text reads in Hebrew “because we have left our land because they have thrown down our dwellings.” The two clauses offer parallel reasons for the cries “How ruined we are! [How] we are greatly disgraced!” But the first line must contain a prophetic perfect (because the lament comes from Jerusalem) and the second a perfect referring to a destruction that is itself future. This seems the only way to render the verse that would not be misleading.

[26:23]  5 tn Heb “from Egypt.”

[26:23]  6 sn The burial place of the common people was the public burial grounds, distinct from the family tombs, where poor people without any distinction were buried. It was in the Kidron Valley east of Jerusalem (2 Kgs 23:6). The intent of reporting this is to show the ruthlessness of Jehoiakim.

[51:63]  6 tn The word “River” is not in the Hebrew text, but has been supplied for clarity.

[52:3]  7 tn Heb “Surely (or “for”) because of the anger of the Lord this happened in Jerusalem and Judah until he drove them out from upon his face.” For the phrase “drive out of his sight,” see 7:15.

[14:16]  8 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[14:16]  9 tn Heb “And the people to whom they are prophesying will be thrown out into the streets of Jerusalem and there will not be anyone to bury them, they, their wives, and their sons and their daughters.” This sentence has been restructured to break up a long Hebrew sentence and to avoid some awkwardness due to differences in the ancient Hebrew and contemporary English styles.

[14:16]  10 tn Heb “their evil.” Hebrew words often include within them a polarity of cause and effect. Thus the word for “evil” includes both the concept of wickedness and the punishment for it. Other words that function this way are “iniquity” = “guilt [of iniquity]” = “punishment [for iniquity].” Context determines which nuance is proper.

[22:28]  9 tn The word translated “clay vessel” occurs only here. Its meaning, however, is assured on the basis of the parallelism and on the basis of the verb root which is used for shaping or fashioning in Job 10:8. The KJV renders it as “idol,” but that word, while having the same consonants, never appears in the singular. The word is missing in the Greek version but is translated “vessel” in the Latin version. The word “clay” is supplied in the translation to clarify what sort of vessel is meant; its inclusion is justified based on the context and the use of the same verb root in Job 10:8 to refer to shaping or fashioning, which would imply clay pots or vessels.

[22:28]  10 tn Heb “Is this man, Coniah, a despised, broken vessel or a vessel that no one wants?” The question is rhetorical expecting a positive answer in agreement with the preceding oracle.

[22:28]  11 sn The question “Why?” is a common rhetorical feature in the book of Jeremiah. See Jer 2:14, 31; 8:5, 19, 22; 12:1; 13:22; 14:19. In several cases like this one no answer is given, leaving a sense of exasperation and hopelessness with the sinfulness of the nation that calls forth such punishment from God.

[36:23]  10 tn Heb “doors.” This is the only time the word “door” is used in this way but all the commentaries and lexicons agree that it means “columns.” The meaning is figurative based on the similarity of shape.

[36:23]  11 tn Heb “he.” The majority of commentaries and English versions are agreed that “he” is the king. However, since a penknife (Heb “a scribe’s razor”) is used to cut the columns off, it is possible that Jehudi himself did it. However, even if Jehudi himself did it, he was acting on the king’s orders.

[36:23]  12 sn Heb “a scribe’s razor.” There is some irony involved here since a scribe’s razor was used to trim the sheets to be sewn together, scrape them in preparation for writing, and to erase errors. What was normally used to prepare the scroll was used to destroy it.

[36:23]  13 tn Heb “until the whole scroll was consumed upon the fire which was in the fire pot.”

[36:30]  11 sn This prophesy was not “totally” fulfilled because his son Jehoiachin (Jeconiah) did occupy the throne for three months (2 Kgs 23:8). However, his rule was negligible and after his capitulation and exile to Babylon, he himself was promised that neither he nor his successors would occupy the throne of David (cf. Jer 22:30; and see the study notes on 22:24, 30).

[36:30]  12 sn Compare the more poetic prophecy in Jer 22:18-19 and see the study note on 22:19.

[38:6]  12 tn Heb “they.”

[38:6]  13 sn A cistern was a pear-shaped pit with a narrow opening. Cisterns were cut or dug in the limestone rock and lined with plaster to prevent seepage. They were used to collect and store rain water or water carried up from a spring.

[38:6]  14 tn Heb “the son of the king.” See the translator’s note on Jer 36:26 for the rendering here.

[38:6]  15 tn Heb “And they let Jeremiah down with ropes and in the cistern there was no water, only mud, and Jeremiah sank in the mud.” The clauses have been reordered and restructured to create a more natural and smoother order in English.

[38:9]  13 tn Heb “Those men have made evil all they have done to the prophet Jeremiah in that they have thrown him into the cistern and he will die of starvation in the place where he is because there is no more food in the city.” The particle אֵת (’et) before “they have thrown” (אֵת אֲשֶׁר הִשְׁלִיכוּ, ’etasher hishlikhu) is explanatory or further definition of “all they have done to” (i.e., the particle is repeated for apposition). The verb form “and he is sure to die” is an unusual use of the vav (ו) consecutive + imperfect that the grammars see as giving a logical consequence without a past nuance (cf. GKC 328 §111.l and IBHS 557-58 §33.3.1f).

[41:9]  14 tc The translation here follows the reading of the Greek version. The meaning of the Hebrew is uncertain; some understand it to mean “because of Gedaliah [i.e., to cover up the affair with Gedaliah]” and others understand it to mean “alongside of Gedaliah.” The translation presupposes that the Hebrew text reads בּוֹר גָּדוֹל הוּא (bor gadol hu’) in place of בְּיַד־גְּדַלְיָהוּ הוּא (bÿyad-gÿdalyahu). The meaning of בְּיַד (bÿyad) does not fit any of the normal ones given for this expression and those who retain the Hebrew text normally explain it as an unparalleled use of “because” or “in the affair of” (so NJPS) or a rare use meaning “near, by the side of “ (see BDB 391 s.v. יָד 5.d where only Ps 141:6 and Zech 4:12 are cited. BDB themselves suggest reading with the Greek version as the present translation does [so BDB 391 s.v. יָד 5.c(3)]). For the syntax presupposed by the Greek text which has been followed consult IBHS 298 §16.3.3d and 133 §8.4.2b. The first clause is a classifying clause with normal order of subject-predicate-copulative pronoun and it is followed by a further qualifying relative clause.

[41:9]  15 sn It is generally agreed that the cistern referred to here is one of several that Asa dug for supplying water as part of the defense system constructed at Mizpah (cf. 1 Kgs 15:22; 2 Chr 16:6).

[41:9]  16 tn Or “with corpses”; Heb “with the slain.”



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