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Jeremiah 9:14

Context
9:14 Instead they have followed the stubborn inclinations of their own hearts. They have paid allegiance to 1  the gods called Baal, 2  as their fathers 3  taught them to do.

Jeremiah 23:13

Context

23:13 The Lord says, 4  “I saw the prophets of Samaria 5 

doing something that was disgusting. 6 

They prophesied in the name of the god Baal

and led my people Israel astray. 7 

Jeremiah 19:5

Context
19:5 They have built places here 8  for worship of the god Baal so that they could sacrifice their children as burnt offerings to him in the fire. Such sacrifices 9  are something I never commanded them to make! They are something I never told them to do! Indeed, such a thing never even entered my mind!

Jeremiah 2:23

Context

2:23 “How can you say, ‘I have not made myself unclean.

I have not paid allegiance to 10  the gods called Baal.’

Just look at the way you have behaved in the Valley of Hinnom! 11 

Think about the things you have done there!

You are like a flighty, young female camel

that rushes here and there, crisscrossing its path. 12 

Jeremiah 7:9

Context
7:9 You steal. 13  You murder. You commit adultery. You lie when you swear on oath. You sacrifice to the god Baal. You pay allegiance to 14  other gods whom you have not previously known.

Jeremiah 11:13

Context
11:13 This is in spite of the fact that 15  the people of Judah have as many gods as they have towns 16  and the citizens of Jerusalem have set up as many altars to sacrifice to that disgusting god, Baal, as they have streets in the city!’ 17 

Jeremiah 23:27

Context
23:27 How long will they go on plotting 18  to make my people forget who I am 19  through the dreams they tell one another? That is just as bad as what their ancestors 20  did when they forgot who I am by worshiping the god Baal. 21 

Jeremiah 2:8

Context

2:8 Your priests 22  did not ask, ‘Where is the Lord?’ 23 

Those responsible for teaching my law 24  did not really know me. 25 

Your rulers rebelled against me.

Your prophets prophesied in the name of the god Baal. 26 

They all worshiped idols that could not help them. 27 

Jeremiah 11:17

Context

11:17 For though I, the Lord who rules over all, 28  planted you in the land, 29 

I now decree that disaster will come on you 30 

because the nations of Israel and Judah have done evil

and have made me angry by offering sacrifices to the god Baal.” 31 

Jeremiah 12:16

Context
12:16 But they must make sure you learn to follow the religious practices of my people. 32  Once they taught my people to swear their oaths using the name of the god Baal. 33  But then, they must swear oaths using my name, saying, “As surely as the Lord lives, I swear.” 34  If they do these things, 35  then they will be included among the people I call my own. 36 

Jeremiah 32:29

Context
32:29 The Babylonian soldiers 37  that are attacking this city will break into it and set it on fire. They will burn it down along with the houses where people have made me angry by offering sacrifices to the god Baal and by pouring out drink offerings to other gods on their rooftops. 38 

Jeremiah 32:35

Context
32:35 They built places of worship for the god Baal in the Valley of Ben Hinnom so that they could sacrifice their sons and daughters to the god Molech. 39  Such a disgusting practice was not something I commanded them to do! It never even entered my mind to command them to do such a thing! So Judah is certainly liable for punishment.’ 40 

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[9:14]  1 tn Heb “they have gone/followed after.” See the translator’s note at 2:5 for the idiom.

[9:14]  2 tn Heb “the Baals,” referring either to the pagan gods called “Baals” or the images of Baal (so NLT).

[9:14]  3 tn Or “forefathers,” or “ancestors.” Here the referent could be the immediate parents or, by their example, more distant ancestors.

[23:13]  4 tn The words “The Lord says” are not in the text, but it is clear from the content that he is the speaker. These words are supplied in the translation for clarity.

[23:13]  5 map For location see Map2 B1; Map4 D3; Map5 E2; Map6 A4; Map7 C1.

[23:13]  6 tn According to BDB 1074 s.v. תִּפְלָּה this word means “unseemly, unsavory.” The related adjective is used in Job 6:6 of the tastelessness of something that is unseasoned.

[23:13]  7 tn Heb “by Baal.”

[19:5]  7 tn The word “here” is not in the text. However, it is implicit from the rest of the context. It is supplied in the translation for clarity.

[19:5]  8 tn The words “such sacrifices” are not in the text. The text merely says “to burn their children in the fire as burnt offerings to Baal which I did not command.” The command obviously refers not to the qualification “to Baal” but to burning the children in the fire as burnt offerings. The words are supplied in the translation to avoid a possible confusion that the reference is to sacrifices to Baal. Likewise the words should not be translated so literally that they leave the impression that God never said anything about sacrificing their children to other gods. The fact is he did. See Lev 18:21; Deut 12:30; 18:10.

[2:23]  10 tn Heb “I have not gone/followed after.” See the translator’s note on 2:5 for the meaning and usage of this idiom.

[2:23]  11 tn Heb “Look at your way in the valley.” The valley is an obvious reference to the Valley of Hinnom where Baal and Molech were worshiped and child sacrifice was practiced.

[2:23]  12 sn The metaphor is intended to depict Israel’s lack of clear direction and purpose without the Lord’s control.

[7:9]  13 tn Heb “Will you steal…then say, ‘We are safe’?” Verses 9-10 are one long sentence in the Hebrew text.

[7:9]  14 tn Heb “You go/follow after.” See the translator’s note at 2:5 for an explanation of the idiom involved here.

[11:13]  16 tn This is again an attempt to render the Hebrew particle כִּי (ki) contextually. The nuance is a little hard to establish due to the nature of the rhetoric of the passage which utilizes the figure of apostrophe where the Lord turns from talking about Judah to addressing her directly, probably in condemnatory tones. Something like “the very idea that you should…” might best represent the mood. The כִּי is probably asseverative or intensive (cf. BDB 472 s.v. כִּי 1.e).

[11:13]  17 sn Cf. Jer 2:28.

[11:13]  18 tn Heb “For [or Indeed] the number of your [sing.] cities are your [sing.] gods, Judah, and the number of the streets of Jerusalem [or perhaps (your) streets, Jerusalem] you [plur.] have set up altars to the shameful thing, altars to sacrifice to Baal.” This passage involves a figure of speech where the speaker turns from describing something about someone to addressing him/her directly (a figure called apostrophe). This figure is not common in contemporary English literature or conversation and translating literally would lead to confusion on the part of some readers. Hence, the translation retains the third person in keeping with the rest of the context. The shift from singular “your cities” to plural “you have set up” is interpreted contextually to refer to a shift in addressing Judah to addressing the citizens of Jerusalem whose streets are being talked about. The appositional clause, “altars to sacrifice to Baal” has been collapsed with the preceding clause to better identify what the shameful thing is and to eliminate a complex construction. The length of this sentence runs contrary to the usual practice of breaking up long complex sentences in Hebrew into shorter equivalent ones in English. However, breaking up this sentence and possibly losing the connecting link with the preceding used to introduce it might lead to misunderstanding.

[23:27]  19 tn The relation of the words to one another in v. 26 and the beginning of v. 27 has created difficulties for translators and commentators. The proper solution is reflected in the NJPS. Verses 26-27 read somewhat literally, “How long is there in the hearts of the prophets who are prophesying the lie and [in the hearts of] the prophets of the delusions of their [own] heart the plotting to cause my people to forget my name…” Most commentaries complain that the text is corrupt, that there is no subject for “is there.” However, the long construct qualification “in the hearts of” has led to the lack of observation that the proper subject is “the plotting to make my people forget.” There are no exact parallels but Jer 14:22; Neh 5:5 follow the same structure. The “How long” precedes the other means of asking a question for the purpose of emphasis (cf. BDB 210 s.v. הֲ 1.b and compare for example the usage in 2 Sam 7:7). There has also been a failure to see that “the prophets of the delusion of…” is a parallel construct noun after “heart of.” Stripping the syntax down to its barest minimum and translating literally, the sentence would read “How long will the plotting…continue in the hearts of the prophets who…and [in hearts of] the prophets of…” The sentence has been restructured in the translation to conform to contemporary English style but attempt has been made to maintain the same subordinations.

[23:27]  20 tn Heb “my name.”

[23:27]  21 tn Heb “fathers” (also in v. 39).

[23:27]  22 tn Heb “through Baal.” This is an elliptical expression for the worship of Baal. See 11:17; 12:16; 19:5 for other references to their relation to Baal. There is a deliberate paralleling in the syntax here between “through their dreams” and “through Baal.”

[2:8]  22 tn Heb “The priests…the ones who grasp my law…the shepherds…the prophets…they…”

[2:8]  23 sn See the study note on 2:6.

[2:8]  24 tn Heb “those who handle my law.”

[2:8]  25 tn Or “were not committed to me.” The Hebrew verb rendered “know” refers to more than mere intellectual knowledge. It carries also the ideas of emotional and volitional commitment as well intimacy. See for example its use in contexts like Hos 4:1; 6:6.

[2:8]  26 tn Heb “by Baal.”

[2:8]  27 tn Heb “and they followed after those things [the word is plural] which do not profit.” The poetic structure of the verse, four lines in which a distinct subject appears at the beginning followed by a fifth line beginning with a prepositional phrase and no distinct subject, argues that this line is climactic and refers to all four classes enumerated in the preceding lines. See W. L. Holladay, Jeremiah (Hermeneia), 1:88-89. There may be a play or pun in the Hebrew text on the name for the god Baal (בַּעַל, baal) and the verb “cannot help you” (Heb “do not profit”) which is spelled יַעַל (yaal).

[11:17]  25 tn Heb “Yahweh of armies.”

[11:17]  26 tn The words “in the land” are not in the text but are supplied in the translation to clarify the meaning of the metaphor.

[11:17]  27 tn Heb “For Yahweh of armies who planted you speaks disaster upon you.” Because of the way the term Lord of armies has been rendered this sentence has been restructured to avoid confusion in English style.

[11:17]  28 tn Heb “pronounced disaster…on account of the evil of the house of Israel and the house of Judah which they have done to make me angry [or thus making me angry] by sacrificing to Baal.” The lines have been broken up in conformity with contemporary English style.

[12:16]  28 tn Heb “the ways of my people.” For this nuance of the word “ways” compare 10:2 and the notes there.

[12:16]  29 tn Heb “taught my people to swear by Baal.”

[12:16]  30 tn The words “I swear” are not in the text but are implicit to the oath formula. They are supplied in the translation for clarity.

[12:16]  31 tn The words “If they do this” are not in the text. They are part of an attempt to break up a Hebrew sentence which is long and complex into equivalent shorter sentences consistent with contemporary English style. Verse 16 in Hebrew is all one sentence with a long complex conditional clause followed by a short consequence: “If they carefully learn the ways of my people to swear by name, ‘By the life of the Lord,’ as they taught my people to swear by Baal, then they will be built up in the midst of my people.” The translation strives to create the same contingencies and modifications by breaking up the sentence into shorter sentences in accord with contemporary English style.

[12:16]  32 tn Heb “they will be built up among my people.” The expression “be built up among” is without parallel. However, what is involved here is conceptually parallel to the ideas expressed in Isa 19:23-25 and Zech 14:16-19. That is, these people will be allowed to live on their own land, to worship the Lord there, and to come to Jerusalem to celebrate the feasts. To translate literally would be meaningless or misleading for many readers.

[32:29]  31 tn Heb “The Chaldeans.” See the study note on 21:4 for further explanation.

[32:29]  32 sn Compare Jer 19:13.

[32:35]  34 sn Compare Jer 7:30-31; 19:5 and the study notes on 7:30. The god Molech is especially associated with the practice of child sacrifice (Lev 18:21; 20:2-5; 2 Kgs 23:10). In 1 Kgs 11:7 this god is identified as the god of the Ammonites who is also called Milcom in 1 Kgs 11:5; 2 Kgs 23:13. Child sacrifice, however, was not confined to this god; it was also made to the god Baal (Jer 19:5) and to other idols that the Israelites had set up (Ezek 16:20-21). This practice was, however, strictly prohibited in Israel (Lev 18:21; 20:2-5; Deut 12:31; 18:10). It was this practice as well as other pagan rites that Manasseh had instituted in Judah that ultimately led to Judah’s demise (2 Kgs 24:3-4). Though Josiah tried to root these pagan practices (2 Kgs 23:4-14) out of Judah he could not do so. The people had only made a pretense of following his reforms; their hearts were still far from God (Jer 3:10; 12:2).

[32:35]  35 tn Heb “They built high places to Baal which are in the Valley of Ben Hinnom to cause their sons and daughters to pass through [the fire] to Molech [a thing] which I did not command them and [which] did not go up into my heart [= “mind” in modern psychology] to do this abomination so as to make Judah liable for punishment.” For the use of the Hiphil of חָטָא (khata’) to refer to the liability for punishment see BDB s.v. חָטָא Hiph.3 and compare the usage in Deut 24:8. Coming at the end as this does, this nuance is much more likely than “cause Judah to sin” which is the normal translation assigned to the verb here. The particle לְמַעַן (lÿmaan) that precedes it is here once again introducing a result and not a purpose (compare other clear examples in 27:10, 15). The sentence has been broken down in conformity to contemporary English style and an attempt has been made to make clear that what is detestable and not commanded is not merely child sacrifice to Molech but child sacrifice in general.



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