translation_id: net-engnet

book_id: JER

label: NET translator note

text: Heb “The word which came to Jeremiah from the Lord , saying:” This same formula occurs ten other times in Jeremiah. It has already occurred at 7:1 and 11:1 .


text: Heb “Get up and go down.” The first verb is not literal but is idiomatic for the initiation of an action. See 13:4, 6 for other occurrences of this idiom.


text: Heb “And I will cause you to hear my word there.”


text: Heb “And behold he was working.”


text: The verbs here denote repeated action. They are the Hebrew perfect with the vav ( ו ) consecutive. The text then reads somewhat literally, “Whenever the vessel he was molding…was ruined, he would remold…” For this construction see Joüon 2:393-94 §118.n and 2:628-29 §167.b, and compare the usage in Amos 4:7-8 .


text: The usage of the preposition בְּ ( bet ) to introduce the material from which something is made in Exod 38:8 and 1 Kgs 15:22 should lay to rest the rather forced construction that some (like J. Bright, Jeremiah [AB], 121) put on the variant כַּחֹמֶר ( kakhomer ) found in a few Hebrew mss . Bright renders that phrase as an elliptical “as clay sometimes will.” The phrase is missing from the Greek version.


text: Heb “he would turn and work.” This is an example of hendiadys where one of the two verbs joined by “and” becomes the adverbial modifier of the other. The verb “turn” is very common in this construction (see BDB 998 s.v. שׁוּב Qal.8 for references).


text: Heb “as it was right in his eyes to do [or work it].” For this idiom see Judg 14:3, 7 ; 1 Sam 18:20, 26 ; 2 Sam 17:4 .


text: This phrase (literally “Oracle of the Lord ”) has been handled this way on several occasions when it occurs within first person addresses where the Lord is the speaker. See, e.g., 16:16; 17:24 .


text: The words “deals with the clay” are not in the text. They are part of an elliptical comparison and are supplied in the translation here for clarity.


text: The word “Jeremiah” is not in the text but it is implicit from the introduction in v. 5 that he is being addressed. It is important to see how the rhetoric of this passage is structured. The words of vv. 7-10 lead up to the conclusion “So now” in v. 11 which in turns leads to the conclusion “Therefore” in v. 13 . The tense of the verb in v. 12 is very important. It is a vav consecutive perfect indicating the future (cf. GKC 333 §112. p , r ); their response is predictable. The words of vv. 7-10 are addressed to Jeremiah (v. 5 ) in fulfillment of the Lord ’s promise to speak to him (v. 2 ) and furnish the basis for the Lord ’s words of conditional threat to a people who show no promise of responding positively (vv. 11-12 ). Verse six then must be seen as another example of the figure of apostrophe (the turning aside from description about someone to addressing them directly; cf., e.g., Ps 6:8-9 ( 6:9-10 HT). Earlier examples of this figure have been seen in 6:20; 9:4; 11:13; 12:13; 15:6 .


text: Heb “One moment I may speak about a nation or kingdom to…” So also in v. 9 . The translation is structured this way to avoid an awkward English construction and to reflect the difference in disposition. The constructions are, however, the same.


text: Heb “turns from its wickedness.”


text: There is a good deal of debate about how the word translated here “revoke” should be translated. There is a good deal of reluctance to translate it “change my mind” because some see that as contradicting Num 23:19 and thus prefer “relent.” However, the English word “relent” suggests the softening of an attitude but not necessarily the change of course. It is clear that in many cases (including here) an actual change of course is in view (see, e.g., Amos 7:3, 6 ; Jonah 3:9 ; Jer 26:19 ; Exod 13:17; 32:14 ). Several of these passages deal with “conditional” prophecies where a change in behavior of the people or the mediation of a prophet involves the change in course of the threatened punishment (or the promised benefit). “Revoke” or “forgo” may be the best way to render this in contemporary English idiom. sn There is a wordplay here involving the word “evil” ( רָעָה , ra ’ ah ) which refers to both the crime and the punishment. This same play is carried further in Jonah 3:10-4:1 where Jonah becomes very displeased ( Heb “it was very evil to Jonah with great evil”) when God forgoes bringing disaster (evil) on Nineveh because they have repented of their wickedness (evil).


text: For location see Map5-B1 ; Map6-F3 ; Map7-E2 ; Map8-F2 ; Map10-B3 ; JP1-F4 ; JP2-F4 ; JP3-F4 ; JP4-F4 .


text: Heb “Turn, each one from his wicked way.” See v. 8 .


text: Or “Make good your ways and your actions.” See the same expression in 7:3, 5 .


text: Heb “It is useless!” See the same expression in a similar context in Jer 2:25 .


text: Heb “We will follow our own plans and do each one according to the stubbornness of his own wicked heart.” sn This has been the consistent pattern of their behavior. See 7:24; 9:13; 13:10; 16:12 .


text: The precise translation of this verse is somewhat uncertain. Two phrases in this verse are the primary cause of discussion and the source of numerous emendations, none of which has gained consensus. The phrase which is rendered here “rocky slopes” is in Hebrew צוּר שָׂדַי ( tsur saday ), which would normally mean something like “rocky crag of the field” (see BDB 961 s.v. שָׂדַי 1.g). Numerous emendations have been proposed, most of which are listed in the footnotes of J. A. Thompson, Jeremiah (NICOT), 436. The present translation has chosen to follow the proposal of several scholars that the word here is related to the Akkadian word shadu meaning mountain. The other difficulty is the word translated “cease” which in the MT is literally “be uprooted” ( יִנָּתְשׁוּ , yinnatshu ). The word is usually emended to read יִנָּשְׁתוּ ( yinnashtu , “are dried up”) as a case of transposed letters (cf., e.g., BDB 684 s.v. נָתַשׁ Niph). This is probably a case of an error in hearing and the word נָטַשׁ ( natash ) which is often parallel to עָזַב (’ azav ), translated here “vanish,” should be read in the sense that it has in 1 Sam 10:2 . Whether one reads “are plucked up” and understands it figuratively of ceasing (“are dried” or “cease”), the sense is the same. For the sense of “distant” for the word זָרִים ( zarim ) see 2 Kgs 19:24 . sn Israel’s actions are contrary to nature. See the same kind of argumentation in Jer 2:11; 8:7 .


text: There may be a deliberate double meaning involved here. The word translated here “an object of horror” refers both to destruction (cf. 2:15; 4:17 ) and the horror or dismay that accompanies it (cf. 5:30; 8:21 ). The fact that there is no conjunction or preposition in front of the noun “hissing” that follows this suggests that the reaction is in view here, not the cause.


text: Heb “an object of lasting hissing. All who pass that way will be appalled and shake their head.” sn The actions of “shaking of the head” and “hissing” were obviously gestures of scorn and derision. See Lam 2:15-16 .


label: NET textual note

text: Heb “I will show them [my] back and not [my] face.” This reading follows the suggestion of some of the versions and some of the Masoretes. The MT reads “I will look on their back and not on their faces.” sn To “turn the back” is universally recognized as a symbol of rejection. The turning of the face toward one is the subject of the beautiful Aaronic blessing in Num 6:24-26 .


text: Heb “They.” The referent is unidentified; “some people” has been used in the translation.


text: Heb “Let us make plans against Jeremiah.” See 18:18 where this has sinister overtones as it does here.


text: Heb “Instruction will not perish from priest, counsel from the wise, word from the prophet.” sn These are the three channels through whom God spoke to his people in the OT. See Jer 8:8-10 and Ezek 7:26 .


text: Heb “Let us smite him with our tongues.” It is clear from the context that this involved plots to kill him.


text: The words “Then I said” are not in the text. They are supplied in the translation for clarity to show that Jeremiah turns from description of the peoples’ plots to his address to God to deal with the plotters.


text: Heb “the voice of my adversaries.” sn Jeremiah’s prayers against the unjust treatment of his enemies here and elsewhere (see 11:18-20; 12:1-4; 15:15-18; 17:14-18 ) have many of the elements of the prayers of the innocent in the book of Psalms: an invocation of the Lord as just judge, a lament about unjust attacks, an appeal to innocence, and a cry for vindication which often calls for the Lord to pay back in kind those who unjustly attack the petitioner. See for examples Pss 5, 7, 17, 54 among many others.


text: Or “They are plotting to kill me”; Heb “They have dug a pit for my soul.” This is a common metaphor for plotting against someone. See BDB 500 s.v. כָּרָה Qal and for an example see Pss 7:16 ( 7:15 HT) in its context.


text: Heb “to speak good concerning them” going back to the concept of “good” being paid back with evil.


text: Heb “to turn back your anger from them.” sn See Jer 14:7-9, 19-21 and 15:1-4 for the idea.


text: Heb “be poured out to the hand [= power] of the sword.” For this same expression see Ezek 35:5 ; Ps 63:10 ( 63:11 HT). Comparison with those two passages show that it involved death by violent means, perhaps death in battle.


text: Heb “be slain by death.” The commentaries are generally agreed that this refers to death by disease or plague as in 15:2 . Hence, the reference is to the deadly trio of sword, starvation, and disease which were often connected with war. See the notes on 15:2 .


text: Heb “when you bring marauders in against them.” For the use of the noun translated here “bands of raiders to plunder them” see 1 Sam 30:3, 15, 23 and BDB 151 s.v. גְּדוּד 1.


text: Heb “in the time of your anger.”