¹ tn Possibly a euphemism (double entendre). The term יָד (yad, “hand”) normally refers simply to the physical hand (HALOT 386 s.v. I יָד 1; BDB 388 s.v. יָד 1). There are, however, at least three occasions when יָד refers to tall stone pillars (translated “monument” or “pillar”), such as those used in Canaanite fertility-cults in the form of phallic representations (1 Sam 15:12; 2 Sam 18:18; Isa 56:5). It is clearly used as a euphemism for the male copulative organ in Isa 57:8, 10. It is now an established fact that yad is sometimes used as a euphemism for the male sexual organ in Ugaritic literature (e.g., text no. 52:33-35) (UT 1072). The noun יָד is also used in the Qumran literature in this sense in a list of penalties for indecent exposure (Manual of Discipline 7:12-15). Thus, several scholars suggest that a subtle double entendre in 5:4-6. The imagery of the man thrusting his “hand” through the “hole” in the door, and the Beloved “opening” to her lover, with her fingers dripped with “myrrh” on the “handles of the lock,” might have a double reference to the literal attempt to gain entry to her bedroom and his desire to make love to her. See M. Delcour, “Two Special Meanings of the Word yd in Biblical Hebrew,” JSS 12 (1967): 230-40.

⁴ tn Heb “my inward parts,” “my intestines,” or “my bowels.” Alternately, “my feelings” or “my emotions.” The term מֵעֶה (me’eh) is used of the internal organs in general (“inward parts”) (e.g., 2 Sam 20:10; 2 Chr 21:15, 18; Pss 22:14; 40:9) or the digestive organs in particular (“intestines, bowels, stomach”) (e.g., Num 5:22; Job 20:14; Ezek 3:3; 7:19; Jonah 2:1-2). It is frequently used as a metonymy of adjunct for the emotions which Hebrew psychology associated with these internal organs (see H. W. Wolff, Anthropology of the Old Testament, 63-66). These include pity (Isa 16:11), lamentation (Jer 48:36), distress (Jer 4:19; Lam 1:20; 2:11), and compassion (Isa 63:15; Jer 31:20) (HALOT 610-11 s.v. מֵעֶה 3; BDB 589 s.v. מֵעֶה 5). Most scholars suggest that the Beloved’s feelings of love were revived – a reversal of her feelings of indifference and apathy in 5:3. This is reflected in many translations which use equivalent English idioms: “the core of my being” (JB) and “my heart” (NIV, NJPS) over the woodenly literal “my bowels” (KJV, NEB, AV). On the other hand, the term is also used to refer to the procreative organs, both male (e.g., Gen 15:4; 2 Sam 7:12; 16:11; Isa 48:19; 2 Chr 32:21) and female (e.g., Gen 25:23; Ruth 1:11; Ps 71:6; Isa 49:1). NASB well renders the line, “my feelings were aroused for him” (NASB).

⁴ tn Alternately, “spoke.” Traditionally, the term בְדַבְּרוֹ (bÿdabbÿro) has been related to the common root דָּבַר (davar, “to speak”) which occurs nearly 1150 times in verbal forms and nearly 1500 times as a noun. This approach is seen as early as the LXX (although the LXX treated דָּבָר as a noun rather than an infinitive construct because it was working with an unpointed text): ἐν λογῷ αὐτοῦ (en logw autou, “in his word”). Although they differ on whether the preposition בְ (bÿ) is temporal (“when”) or respect (“at”), many translations adopt the same basic approach as the LXX: “when he spake” (KJV), “as he spoke” (NASB), “when he spoke” (NIV margin), “at what he said” (JPS, NJPS). However, many recent scholars relate בְדַבְּרוֹ to the homonymic root דָּבַר (“to turn away, depart”) which is related to Akkadian dabaru D “to go away,” Dt “to drive away, push back” (CAD 3:186ff), and Arabic dabara “to turn one’s back, be behind, depart, retreat” (HALOT 209 s.v. II דבר). Several examples of this root have been found (Pss 18:48; 47:4; 56:6; 75:6; 116:10; 127:5; 2 Chr 22:10; Job 19:18; Song 5:6; Isa 32:7) (HALOT 209-10 s.v. I). Several recent translations take this approach: “when he turned his back” (NEB), “at his flight” (JB), and “at his departure” (NIV). This makes better sense contextually (Solomon did not say anything after 5:2a), and it provides a tighter parallelism with the preceding line that also describes his departure: “My beloved had turned away (חָמַק, khamaq); he was gone (עָבַר, ’avar)” (NIV).

² tn Alternately, “towers of perfume.” The MT reads מִגְדְּלוֹת (migdÿlot) which yields the awkward “towers of perfume.” The term מִגְדָּל (migdal, “tower”) is normally used in reference to (1) watch-towers, defended towers along the city wall, and individual towers in the countryside to protect the borders, (2) storehouses, and (3) a tower in a vineyard (HALOT 543-44 s.v. I מִגְדָּל). It is never used in OT in association with a flower garden. On the other hand, LXX reads φυουσαι (fuousai, “yielding”) which reflects an alternate vocalization tradition of מְגַדְּלוֹת (mÿgaddÿlot; Piel participle feminine plural from גָּדַל, gadal, “to increase, produce”). This makes good sense contextually because the Piel stem of גָּדַל means “to grow” plants and trees (Isa 44:14; Ezek 31:4; Jonah 4:10) (HALOT 179 s.v. I גדל 2). This revocalization is suggested by BHS editors, as well as the Hebrew lexicographers (HALOT 544 s.v. 2; 179 s.v. I 2; BDB 152 s.v. גָּדַל 1). Several translations follow LXX and revocalize the text (RSV, NIV, NJPS margin): “His cheeks are like beds of spice yielding perfume” (NIV) and “His cheeks are like beds of spice producing perfume” (NJPS margin). The other translations struggle to make sense of the MT, but are forced to abandon a literal rendering of מִגְדְּלוֹת (“towers”): “banks sweet herbs” (ASV), “banks sweetly scented” (JB), “treasure-chambers full of perfume” (NEB), “banks of sweet scented herbs” (NASB), and “banks of perfume” (JPS, NJPS).

³ tn Heb “found” or “met.” The juxtaposition of the two imperfects without an adjoining vav forms a conditional clause denoting a real condition (GKC 493 §159.b). The first imperfect is the protasis; the second is the apodosis: “If I found you אֶמְצָאֲךָ (’emtsa’aka) outside, I would kiss you (אֶשָּׁקְךָ, ’eshshaqÿkha).” The imperfects are used to express a condition and consequence which are regarded as being capable of fulfillment in the present or future time (GKC 493 §159.b). The simple juxtaposition of two verbal clauses without any grammatical indicator, such as vav or a conditional particle, is rather rare: “If you rebel (תִּמְעָלוּ, tim’alu), I will disperse you (אָפִיץ, ’afits) among the nations” (Neh 1:8); “If I counted them (אֶסְפְּרֵם, ’esppÿrem), they would be more numerous (יִרְבּוּן, yirbun) than the sand!” (Ps 139:18); “If a man has found a wife (מָצָא, matsa’), he has found (מָצָא) a good thing” (Prov 18:22) (Joüon 2:627 §167.a.1). On the other hand, LXX treated the imperfects as denoting future temporal sequence: εὑροῦσά σε ἒξω, φιλήσω σε (eurousa se exw, filhsw se, “I will find you outside, I will kiss you”). Ordinarily, however, vav or a temporal particle introduces a temporal clause (Joüon 2:627 §167.a; GKC 502 §164.d). The English translation tradition generally adopts the conditional nuance: “If I found you outdoors, I would kiss you” (NASB), “Then, if I found you outside, I would kiss you” (NIV). However, a few translations adopt the temporal nuance: “When I should find thee without, I would kiss thee” (KJV), “Then I could kiss you when I met you in the street” (NJPS).

¹ tc The MT reads אֶנְהָגֲךָ אֶל־בֵּית אִמִּי תְּלַמְּדֵנִי (’enhagakha ’el-bet ’immi tÿlammÿdeni, “I would bring you to the house of my mother who taught me”). On the other hand, the LXX reads Εἰσάξω σε εἰς οἶκον μητρός μου καὶ εἰς ταμίειον τῆς συλλαβούση με (Eisaxw se eis oikon mhtpos mou kai eis tamieion ths sullaboush me) which reflects a Hebrew reading of אֶנְהָגֲךָ אֶל־בֵּית אִמִּי וְאֶל חֶדֶר הוֹרָתִי (’enhagakha ’el-bet ’immi vÿ’el kheder horati, “I would bring you to the house of my mother, to the chamber of the one who bore me”), followed by NRSV. The LXX variant probably arose due to: (1) the syntactical awkwardness of תְּלַמְּדֵנִי (“she taught me” or “she will teach me”), (2) the perceived need for a parallel to אֶל־בֵּית אִמִּי (“to the house of my mother”), and (3) the influence of Song 3:4 which reads: עַד־שֶׁהֲבֵיאתִיו אֶל־בֵּית אִמִּי וְאֶל חֶדֶר הוֹרָתִי (’ad-sheheve’tiv ’el-bet ’immi vÿ’el kheder horati, “until I brought him to the house of my mother, to the chamber of the one who bore me”). The MT reading should be adopted because (1) it is the more difficult reading, (2) it best explains the origin of the LXX variant, and (3) the origin of the LXX variant is easily understood in the light of Song 3:4.

³ tn Or “They will come and set up their thrones in the entrances of the gates of Jerusalem. They will destroy all the walls surrounding it and also destroy all the towns in Judah.” The text of v. 15b reads in Hebrew, “they will each set up his throne [near? in?] the entrance of the gates of Jerusalem and against all its walls…and against all the towns….” Commentators are divided over whether the passage refers to the kings setting up their thrones after victory in preparation for passing judgment on their defeated enemies in the city or whether it refers to setting up siege against it. There is no Hebrew preposition before the word for “the entrance” so that it could be “in” (which would imply victory) or “at/near” (which would imply siege), and the same verb + object (i.e., “they will set up their thrones”) governs all the locative statements. It is most often taken to refer to the aftermath of victory because of the supposed parallel in Jer 43:8-13 and the supposed fulfillment in Jer 39:3. Though this may fit well with the first part of the compound expression, it does not fit well with the latter part which is most naturally taken to refer to hostile attacks against Jerusalem and the other cities of Judah. The translation given in the text is intended to reflect the idea of an army setting up for siege. The alternate translation is intended to reflect the other view.

⁷ sn Obey me and carry out the terms of the agreement…and I will be your God. This refers to the Mosaic law which was instituted at Sinai and renewed on the Plains of Moab before Israel entered into the land. The words “the terms of the covenant” are explicitly used for the Ten Commandments in Exod 34:28 and for the additional legislation given in Deut 28:69; 29:8. The formulation here is reminiscent of Deut 29:9-14 (29:10-15 HT). The book of Deuteronomy is similar in its structure and function to an ancient Near Eastern treaty. In these the great king reminded his vassal of past benefits that he had given to him, charged him with obligations (the terms or stipulations of the covenant) chief among which was absolute loyalty and sole allegiance, promised him future benefits for obeying the stipulations (the blessings), and placed him under a curse for disobeying them. Any disobedience was met with stern warnings of punishment in the form of destruction and exile. Those who had witnessed the covenant were called in to confirm the continuing goodness of the great king and the disloyalty of the vassal. The vassal was then charged with a list of particular infringements of the stipulations and warned to change his actions or suffer the consequences. This is the background for Jer 11:1-9. Jeremiah is here functioning as a messenger from the Lord, Israel’s great king, and charging both the fathers and the children with breach of covenant.

² tn The word “Jerusalem” is not in the Hebrew text. It is added in the Greek text and is generally considered to be the object of address because of the second feminine singular verbs here and throughout the following verses. The translation follows the consonantal text (Kethib) and the Greek text in reading the second feminine singular here. The verbs and pronouns in vv. 20-22 are all second feminine singular with the exception of the suffix on the word “eyes” which is not reflected in the translation here (“Look up” = “Lift up your eyes”) and the verb and pronoun in v. 23. The text may reflect the same kind of alternation between singular and plural that takes place in Isa 7 where the pronouns refer to Ahaz as an individual and his entourage, the contemporary ruling class (cf., e.g., Isa 7:4-5 [singular], 9 [plural], 11 [singular], 13-14 [plural]). Here the connection with the preceding may suggest that it is initially the ruling house (the king and the queen mother), then Jerusalem personified as a woman in her role as a shepherdess (i.e., leader). However, from elsewhere in the book the leadership has included the kings, the priests, the prophets, and the citizens as well (cf., e.g., 13:13). In v. 27 Jerusalem is explicitly addressed. It may be asking too much of some readers who are not familiar with biblical metaphors to understand an extended metaphor like this. If it is helpful to them, they may substitute plural referents for “I” and “me.”

¹ tn The words “The Lord told me to say” are not in the text. They have been supplied in the translation for clarity. This text has been treated in two very different ways depending upon how one views the connection of the words “and to/concerning the household of the King of Judah, ‘Hear the word of the Lord:…’” with the preceding and following. Some treat the words that follow as a continuation of Jeremiah’s response to the delegation sent by Zedekiah (cf. vv. 3, 8). Others treat this as introducing a new set of oracles parallel to those in 23:9-40 which are introduced by the heading “to/concerning the prophets.” There are three reasons why this is the more probable connection: (1) the parallelism in expression with 23:9; (2) the other introductions in vv. 3, 8 use the preposition אֶל (’el) instead of לְ (lÿ) used here, and they have the formal introduction “you shall say…”; (3) the warning or challenge here would mitigate the judgment pronounced on the king and the city in vv. 4-7. Verses 8-9 are different. They are not a mitigation but an offer of escape for those who surrender. Hence, these words are a title “Now concerning the royal court.” (The vav [ו] that introduces this is disjunctive = “Now.”) However, since the imperative that follows is masculine plural and addressed to the royal house, something needs to be added to introduce it. Hence the translation supplies “The Lord told me to say” to avoid confusion or mistakenly connecting it with the preceding.

³ tn Heb “As surely as I live, Jeconiah, King of Judah, son of Jehoiakim will not be a signet ring on my right hand. Indeed I will tear you off from it [i.e., pull you off of my finger as a signet ring].” The signet ring was the king’s seal by which he verified all his legal and political transactions. To have the signet ring was to exercise authority in the king’s name. For examples of this see Gen 41:42, 43; 1 Kgs 21:8; Esth 3:10; 8:2. The figure has been interpreted in the translation for the sake of clarity. The particles כִּי אִם (ki ’im) that stand after the oath formula “As I live” introduce a negative statement according to the usage of Hebrew grammar (cf. BDB 474 s.v. כִּי אִם 1.a and BDB 50 s.v. אִם 1.b[2] and compare 2 Sam 3:35). The particle כִּי that stands in front of “I will tear you off” introduces a positive affirmation according to the same rules of Hebrew grammar (cf. BDB 472 s.v. כִּי 1.c and compare 1 Sam 14:39, 44). The Lord is swearing emphatically that Jeconiah will not be the earthly representative of his rule; i.e., not carry the authority of the signet ring bearer. As in several other places in Jeremiah there is a sudden shift from the third person to the second person which runs throughout vv. 24-27. The pronouns are leveled in the translation to the second person to avoid confusion. The figures are interpreted in the translation to convey the proper significance. See the study note for explanation.

⁴ tc Or “The Lord will rescue his people. He will deliver those of Israel who remain alive.” The translation used in the text follows the Hebrew: “Rescue your people, O Lord, the remnant of Israel.” The alternate translation which is preferred by several modern English versions (e.g., REB, TEV) and a majority of modern commentaries (see, e.g., J. A. Thompson, Jeremiah [NICOT], 569; J. Bright, Jeremiah [AB], 273, n. s-s) follows the reading of the Greek version and the Aramaic Targum and appears more appropriate to the context of praise presupposed by the preceding imperatives. The difference in the two readings are the omission of one vowel letter and the confusion of a final ךְ (kaf) and a וֹ (holem-vav) which are very similar in form. (The Greek presupposes הוֹשִׁיעַ יְהוָה אֶת־עַמּוֹ [hoshi’a yÿhvah ’et-’ammo] for the Hebrew הוֹשַׁע יְהוָה אֶת־עַמְּךְ [hosha’ yÿhvah ’et-’ammÿkh].) The key to a decision here is the shift from the verbs of praise to the imperative “say” which introduces the quotation; there is a shift from praise to petition. The shift in mood is not uncommon, occurring, for example, in Ps 118:25 and 126:4; it is the shift in mood between praise for what has begun to petition for what is further hoped for. It is easier to explain the origin contextually of the Greek and Targum than it is the Hebrew text, thus the Greek and Targum are probably a secondary smoothing of the text (this is the decision of the D. Barthélemy, ed., Preliminary and Interim Report on the Hebrew Old Testament Text Project, 4:263). The mood of prayer also shows up in v. 9 and again in vv. 17-18.

⁶ sn Two contexts are relevant for understanding this statement. First is the context of the first or old covenant which was characterized by a law written on stone tablets (e.g., Exod 32:15-16; 34:1, 28; Deut 4:13; 5:22; 9:10) or in a “book” or “scroll” (Deut 31:9-13) which could be lost (cf. 2 Kgs 22:8), forgotten (Hos 4:6), ignored (Jer 6:19; Amos 4:2), or altered (Jer 8:8). Second is the context of the repeated fault that Jeremiah has found with their stubborn (3:17; 7:24; 9:14; 11:8; 13:10; 16:12; 18:12; 23:17), uncircumcised (4:4; 9:26), and desperately wicked hearts (4:4; 17:9). Radical changes were necessary to get the people to obey the law from the heart and not just pay superficial or lip service to it (3:10; 12:2). Deut 30:1-6; Ezek 11:17-20; 36:24-28 speak of these radical changes. The Lord will remove the “foreskin” of their heart and give them a circumcised heart, or take away their “stony” heart and give them a new heart. With this heart they will be able to obey his laws, statutes, ordinances, and commands (Deut 30:8; Ezek 11:20; 36:27). The new covenant does not entail a new law; it is the same law that Jeremiah has repeatedly accused them of rejecting or ignoring (6:19; 9:13; 16:11; 26:4; 44:10). What does change is their inner commitment to keep it. Jeremiah has already referred to this in Jer 24:7 and will refer to it again in Jer 32:39.

¹ tn Or “You did miracles and amazing deeds in the land of Egypt. And you continue to do them until this day both in Israel and among mankind. By this mean you have gained a renown…” The translation here follows the syntactical understanding reflected also in NJPS. The Hebrew text reads: “you did miracles and marvelous acts in the land of Egypt until this day and in Israel and in mankind and you made for yourself a name as this day.” The majority of English versions and commentaries understand the phrases “until this day and in Israel and in mankind” to be an elliptical sentence with the preceding verb and objects supplied as reflected in the alternate translation. However, the emphasis on the miraculous deeds in Egypt in this section both before and after this elliptical phrase and the dominant usage of the terms “signs and wonders” to refer to the plagues and other miraculous signs in Egypt calls this interpretation into question. The key here is understanding “both in Israel and in mankind” as an example of a casus pendens construction (a dangling subject, object, or other modifier) before a conjunction introducing the main clause (cf. GKC 327 §111.h and 458 §143.d and compare the usage in Jer 6:19; 33:24; 1 Kgs 15:13). This verse is the topic sentence which is developed further in v. 21 and initiates a narrative history of the distant past that continues until v. 22b where reference is made to the long history of disobedience which has led to the present crisis.

² tn Heb “The men of your friendship incited you and prevailed over you. Your feet are sunk in the mud. They turned backward.” The term “men of your friendship” (cf. BDB 1023 s.v. שָׁלוֹם 5.a) is used to refer to Jeremiah’s “so-called friends” in 20:10, to the trusted friend who deserted the psalmist in Ps 41:10, and to the allies of Edom in Obad 7. According to most commentators it refers here to the false prophets and counselors who urged the king to rebel against Nebuchadnezzar. The verb translated “misled” is a verb that often refers to inciting or instigating someone to do something, often with negative connotations (so BDB 694 s.v. סוּת Hiph.2). It is generally translated “deceive” or “mislead” in 2 Kgs 18:32; 2 Chr 32:11, 15. Here it refers to the fact that his pro-Egyptian counselors induced him to rebel. They have proven too powerful for him and prevailed on him (יָכֹל לְ, yakhol lÿ; see BDB 408 s.v. יָכֹל 2.b) to follow a policy which will prove detrimental to him, his family, and the city. The phrase “your feet are sunk in the mud” is figurative for being entangled in great difficulties (so BDB 371 s.v. טָבַע Hoph and compare the usage in the highly figurative description of trouble in Ps 69:2 [69:3 HT]).

¹ tn The translation is very interpretive at several key points: Heb “Then all the men who were aware that their wives were sacrificing to other gods and all their wives who were standing by, a great crowd/congregation, and all the people who were living in the land of Egypt in Pathros answered, saying.” It is proper to assume that the phrase “a great crowd” is appositional to “all the men…and their wives….” It is also probably proper to assume that the phrase “who were standing by” is unnecessary to the English translation. What is interpretive is the assumption that the “and all the people who were living in Egypt in Pathros” is explicative of “the great crowd” and that the phrase “in Pathros” is conjunctive and not appositional. Several commentaries and English versions (e.g., J. A. Thompson, Jeremiah [NICOT], 678-79, n. 2; NJPS) assume that the phrase is descriptive of a second group, i.e., all the Jews from Pathros in Egypt (i.e., southern Egypt [see the study note on 44:1]). Those who follow this interpretation generally see this as a gloss (see Thompson, 678, n. 2, and also W. L. Holladay, Jeremiah [Hermeneia], 2:279, n. 15b). It is probably better to assume that the phrase is explicative and that “all” is used in the same rhetorical way that it has been used within the chapter, i.e., “all” = representatives of all. Likewise the phrase “in Pathros” should be assumed to be conjunctive as in the Syriac translation and as suggested by BHS fn c since Jeremiah’s answer in vv. 24, 26 is directed to all the Judeans living in Egypt.

¹ tn The meaning of this verse is very uncertain. The ambiguity of the syntax and the apparent elliptical nature of this text makes the meaning of this verse uncertain. The Hebrew text reads: “From the cry of Heshbon unto Elealeh unto Jahaz they utter their voice from Zoar unto Horonaim Eglath Shelishiyah.” The translation and interpretation here are based on interpreting the elliptical syntax here by the parallel passage in Isaiah 15:4-6 where cries of anguish rise from Heshbon and Elealeh which are heard all the way to Jahaz. The people flee southward arriving at Zoar and Eglath Shelishiyah where they voice the news of the destruction in the north. Hence, the present translation interprets the phrase “from the cry of Heshbon unto Elealeh” to be parallel to “Heshbon and Elealeh cry out” and take the preposition “from” with the verb “they utter their voice,” i.e., with the cry of Heshbon and Elealeh. The impersonal “they raise their voice” is then treated as a passive and made the subject of the whole verse. There is some debate about the identification of the waters of Nimrim. They may refer to the waters of the Wadi Nimrim which enters the Jordan about eight miles north of the Dead Sea or those of the Wadi en-Numeirah which flows into the southern tip of the Dead Sea from about ten miles south. Most commentators take the reference to be the latter because of association with Zoar. However, if the passage is talking about the destruction in the north which is reported in the south by the fleeing refugees, the reference is probably to the Wadi Nimrim in the north.

¹ sn Ammonites. Ammon was a small kingdom to the north and east of Moab which was in constant conflict with the Transjordanian tribes of Reuben, Gad, and Manasseh over territorial rights to the lands north and south of the Jabbok River. Ammon mainly centered on the city of Rabbah which is modern Amman. According to Judg 11:13 the Ammonites claimed the land between the Jabbok and the Arnon but this was land taken from them by Sihon and Og and land that the Israelites captured from the latter two kings. The Ammonites attempted to expand into the territory of Israel in the Transjordan in the time of Jephthah (Judg 10-11) and the time of Saul (1 Sam 11). Apparently when Tiglath Pileser carried away the Israelite tribes in Transjordan in 733 b.c., the Ammonites took over possession of their cities (Jer 49:1). Like Moab they appear to have been loyal to Nebuchadnezzar in the early part of his reign, forming part of the contingent that he sent to harass Judah when Jehoiakim rebelled in 598 b.c. (2 Kgs 24:2). But along with Moab and Edom they sent representatives to plot rebellion against Nebuchadnezzar in 594 b.c. (Jer 27:3). The Ammonites were evidently in rebellion against him in 588 b.c. when he had to decide whether to attack Rabbah or Jerusalem first (Ezek 21:18-23 [21:23-28 HT]). They appear to have remained in rebellion after the destruction of Jerusalem because their king Baalis was behind the plot to assassinate Gedaliah and offered refuge to Ishmael after he did it (Jer 40:13; 41:15). According to the Jewish historian Josephus they were conquered in 582 b.c. by Nebuchadnezzar.

³ tn Or “all, though their land was…” The majority of the modern English versions understand the land here to refer to the land of Israel and Judah (the text reads “their land” and Israel and Judah are the nearest antecedents). In this case the particle כִּי (ki) is concessive (cf. BDB 473 s.v. כִּי 2.c[b]). Many of the modern commentaries understand the referent to be the land of the Chaldeans/Babylonians. However, most of them feel that the line is connected as a causal statement to 51:2-4 and see the line as either textually or logically out of place. However, it need not be viewed as logically out of place. It is parallel to the preceding and gives a second reason why they are to be destroyed. It also forms an excellent transition to the next lines where the exiles and other foreigners are urged to flee and not get caught up in the destruction which is coming “because of her sin.” It might be helpful to note that both the adjective “widowed” and the suffix on “their God” are masculine singular, looking at Israel and Judah as one entity. The “their” then goes back not to Israel and Judah of the preceding lines but to the “them” in v. 4. This makes for a better connection with the following and understands the particle כִּי in its dominant usage not an extremely rare one (see the comment in BDB 473 s.v. כִּי 2.c[b]). This interpretation is also reflected in RSV.

¹ tn Or “Media.” The referent is not identified in the text; the text merely says “you are my war club.” Commentators in general identify the referent as Babylon because Babylon has been referred to as a hammer in 50:23 and Babylon is referred to in v. 25 as a “destroying mountain” (compare v. 20d). However, S. R. Driver, Jeremiah, 317, n. c maintains that v. 24 speaks against this. It does seem a little inconsistent to render the vav consecutive perfect at the beginning of v. 24 as future while rendering those in vv. 20b-23 as customary past. However, change in person from second masculine singular (vv. 20b-23) to the second masculine plural in “before your very eyes” and its position at the end of the verse after “which they did in Zion” argue that a change in address occurs there. Driver has to ignore the change in person and take “before your eyes” with the verb “repay” at the beginning to maintain the kind of consistency he seeks. The vav (ו) consecutive imperfect can be used for either the customary past (GKC 335-36 §112.dd with cross reference back to GKC 331-32 §112.e) or the future (GKC 334 §112.x). Hence the present translation has followed the majority of commentaries (and English versions like TEV, NCV, CEV, NIrV) in understanding the referent as Babylon and v. 24 being a transition to vv. 25-26 (cf., e.g., J. Bright, Jeremiah [AB], 356-57, and J. A. Thompson, Jeremiah [NICOT], 756-57). If the referent is understood as Media then the verbs in vv. 20-23 should all be translated as futures. See also the translator’s note on v. 24.