translation_id: net-engnet

book_id: JER

label: NET textual note

text: The reading here and in v. 3 follows the reading of the Greek, Syriac, and Latin versions and 1 Kgs 11:5, 33 ; 2 Kgs 23:13 . The Hebrew reads “Malcom” both here, in v. 3 , and Zeph 1:5 . This god is to be identified with the god known elsewhere as Molech (cf. 1 Kgs 11:7 ).


label: NET translator note

text: Heb “Does not Israel have any sons? Does not he have any heir [or “heirs” as a collective]? Why [then] has Malcom taken possession of Gad and [why] do his [Malcom’s] people live in his [Gad’s] land?” A literal translation here will not produce any meaning without major commentary. Hence the meaning that is generally agreed on is reflected in an admittedly paraphrastic translation. The reference is to the fact that the Ammonites had taken possession of the cities that had been deserted when the Assyrians carried off the Transjordanian tribes in 733 b.c. assuming that the Israelites would not return in sufficient numbers to regain control of it. The thought underlying the expression “Why has Milcom taken possession…” reflects the idea, common in the OT and the ancient Near East, that the god of a people drove out the previous inhabitants, gave their land to his worshipers to possess, and took up residence with them there (cf., e.g., Deut 1:21 ; Judg 11:24 and line 33-34 of the Moabite stone: “Chemosh said to me, ‘Go down, fight against Hauronen.’ And I went down [and I fought against the town and took it], and Chemosh dwelt there in my time.” [ ANET 321]).


text: Heb “oracle of the Lord .”


text: Heb “a desolate tel.” For the explanation of what a “tel” is see the study note on 30:18 .


text: Heb “Its daughters will be burned with fire.” For the use of the word “daughters” to refer to the villages surrounding a larger city see BDB 123 s.v. I בַּת 4 and compare the usage in Judg 1:27 .


text: Heb “says the Lord .” The first person is used to maintain the first person address throughout.


text: Or “you women of Rabbah”; Heb “daughters of Rabbah.” It is difficult to tell whether the word “daughters” is used here in the same sense that it has in v. 2 (see the translator’s note there) or in the literal sense of “daughters.” The former has been preferred because the cities themselves (e.g., Heshbon) are called to wail in the earlier part of the verse and the term “daughters” has been used in the previous verse of the surrounding villages.


text: Or “Run back and forth inside the walls of your towns.” Or “slash yourselves with gashes.” The meaning of this line is uncertain. The Hebrew text reads “run back and forth among the walls.” The word “run back and forth” is generally taken as a Hitpolel of a verb that means to “go about” in the Qal and to “go back and forth” in the Polel (cf. BDB 1002 s.v. I שׁוּט ). The noun that follows in the Hebrew means “wall, hedge” and is quite commonly modified by the noun צֹאן ( tso ’ n , “sheep”) referring to sheepfolds (cf., e.g., Num 32:36 ; 1 Sam 24:3 ). But the phrase “run back and forth among the sheepfolds” yields little meaning here. In Ps 89:40 ( 89:41 HT) the word “wall” is used in parallelism with fortified cities and refers to the walls of the city. That is the sense that is assumed in one of the alternate translations with the words “of your towns” being supplied in the translation for clarification. However, that figure is a little odd in a context which speaks of mourning rites. Hence, some emend the word “walls” ( גְּדֵרוֹת , gÿderot ) to “gashes” ( גְּדֻדוֹת , gÿdudot ), a word that has occurred in a similar context in Jer 48:37 . That would involve only the common confusion of ר and ד . That is the reading adopted here and fits the context nicely. NRSV appears to go one step further and read the verb as a Hitpolel from a root that is otherwise used only as a noun to mean “whip” or “scourge.” NRSV reads “slash yourselves with whips” which also makes excellent sense in the context but is not supported by any parallel use of the verb.


text: Or “Why do you brag about your valleys, about the fruitfulness of your valleys.” The meaning of the first two lines of this verse are uncertain primarily due to the ambiguity of the expression זָב עִמְקֵךְ ( zav ’ imqekh ). The form זָב ( zav ) is either a Qal perfect or Qal participle of a verb meaning flow. It is common in the expression “a land flowing with milk and honey” and is also common to refer to the seminal discharge or discharge of blood which makes a man or woman unclean. BDB 264 s.v. זוּב Qal.2 sees it as an abbreviation of the idea of “flowing with milk and honey” and sees it as referring to the fertility of Ammon’s valley. However, there are no other examples of such an ellipsis. Several of the modern English versions and commentaries have taken the word עֵמֶק (’ emeq ) not as a reference to a valley but to the homonym cited in the note on 47:5 and see the reference here to the flowing away of Ammon’s strength. That interpretation is followed here. Instead of explaining the plural ending on עֲמָקִים (’ amaqim ) as being an enclitic ם ( mem ) as others who follow this interpretation (e.g., J. Bright, Jeremiah [AB], 325), the present translation understands the plural as a plural of amplification (cf. GKC 397-98 §124. e and compare the noun “might” in Isa 40:26 ).


text: Heb “apostate daughter.” This same term is applied to Israel in Jer 31:22 but seems inappropriate here to Ammon because she had never been loyal to the Lord and could not hence be called “apostate.” However, if it is used of the fact that she rebelled against the Lord ’s servant, Nebuchadnezzar, it might be appropriate (cf. Jer 27:6, 8 ). Hence the term “rebellious” is used in the translation to represent it. The word “daughter” is again a personification of the land (cf. BDB 123 s.v. בַּת 3) and is here translated “people of Ammon” to make it easier for the modern reader to identify the referent.


text: Heb “The Lord Yahweh of armies.” For an explanation of the rendering here and of the significance of this title see the study note on 2:19 .


text: Heb “You will be scattered each man [straight] before him.”


text: See Jer 29:14; 30:3 and the translator’s note on 29:14 for the idiom used here.


text: Heb “Oracle of the Lord .”


text: Heb “Yahweh of armies.” See the study note on 2:19 for this title.


text: Heb “Has counsel perished from men of understanding?”


text: The meaning of this last word is based on the definition given in KBL 668 s.v. II סָרַח Nif and HALOT 726 s.v. II סָרַח Nif, which give the nuance “to be [or become] corrupt” rather than that of BDB 710 s.v. סָרַח Niph who give the nuance “let loose (i.e., to be dismissed; to be gone)” from a verb that is elsewhere used of the overhanging of a curtains or a cliff.


text: Heb “make deep to dwell.” The meaning of this phrase is debated. Some take it as a reference for the Dedanites who were not native to Edom to go down from the heights of Edom and go back home (so G. L. Keown, P. J. Scalise, T. G. Smothers, Jeremiah 26-52 [WBC], 330). The majority of commentaries, however, take it as a reference to the Dedanites disassociating themselves from the Edomites and finding remote hiding places to live in (so J. A. Thompson, Jeremiah [NICOT], 718). For the options see W. L. Holladay, Jeremiah (Hermeneia), 2:375.


text: Heb “For I will bring the disaster of Esau upon him, the time when I will punish him.” Esau was the progenitor of the tribes and nation of Edom (cf. Gen 36:1, 8, 9, 19 ).


text: The translation of this verse is generally based on the parallels in Obad 5 . There the second line has a ה interrogative in front of it. The question can still be assumed because questions can be asked in Hebrew without a formal marker (cf. GKC 473 §150. a and BDB 519 s.v. לֹא 1.a[e] and compare usage in 2 Kgs 5:26 ).


text: The tense and nuance of the verb translated “pillage” are both different than the verb in Obad 5 . There the verb is the imperfect of גָּנַב ( ganav , “to steal”). Here the verb is the perfect of a verb which means to “ruin” or “spoil.” The English versions and commentaries, however, almost all render the verb here in much the same way as in Obad 5 . The nuance must mean they only “ruin, destroy” (by stealing) only as much as they need ( Heb “their sufficiency”), and the verb is used as metonymical substitute, effect for cause. The perfect must be some kind of a future perfect; “would they not have destroyed only…” The negative question is carried over by ellipsis from the preceding lines.


text: Or “Their children and relatives will all be destroyed. And none of their neighbors will say, ‘Leave your orphans with me and I’ll keep them alive. Your widows can trust in me.’” This latter interpretation is based on a reading in a couple of the Greek versions (Symmachus and Lucian) and is accepted by a number of the modern commentaries, (J. Bright, J. A. Thompson, W. L. Holladay, and G. L. Keown, P. J. Scalise, T. G. Smothers). However, the majority of modern English versions do not follow it and lacking any other Hebrew or versional evidence it is probable that this is an interpretation to explain the mitigation of what appears as a prophecy of utter annihilation. There have been other cases in Jeremiah where a universal affirmation (either positive or negative) has been modified in the verses that follow. The verb in the second line תִּבְטָחוּ ( tivtakhu ) is highly unusual; it is a second masculine plural form with a feminine plural subject. The form is explained in GKC 127-28 §47. k and 160-61 §60. a , n. 1 as a pausal substitution for the normal form תִּבְטַחְנָה ( tivtakhnah ) and a similar form in Ezek 37:7 cited as a parallel.


text: The words “of my wrath” after “cup” in the first line and “from the cup of my wrath” in the last line are not in the text but are implicit in the metaphor. They have been supplied in the translation for clarity. sn The reference here is to the cup of God’s wrath which is connected with the punishment of war at the hands of the Babylonians referred to already in Jer 25:15-29 . Those who do not deserve to drink are the innocent victims of war who get swept away with the guilty. Edom was certainly not one of the innocent victims as is clear from this judgment speech and those referred to in the study note on 49:7 .


text: Heb “I swear by myself.” See 22:5 and the study note there.


text: See the study note on 24:9 for the rendering of this term.


text: The words “I said” are not in the text but it is generally agreed that the words that follow are Jeremiah’s. These words are supplied in the translation to make clear that the speaker has shifted from the Lord to Jeremiah.


text: Heb “Rise up for battle.” The idea “against her” is implicit from the context and has been supplied in the translation for clarity.


text: The words “The Lord says to Edom” are not in the text. They have been supplied in the translation to mark the shift from the address of the messenger summoning the nations to prepare to do battle against Edom. The Lord is clearly the speaker (see the end of v. 16 ) and Edom is clearly the addressee. Such sudden shifts are common in Hebrew poetry, particularly Hebrew prophecy, but are extremely disruptive to a modern reader trying to follow the argument of a passage. TEV adds “The Lord said” and then retains third person throughout. CEV puts all of vv. 14-16 in the second person and uses indirect discourse in v. 15 .


text: The meaning of this Hebrew word ( תִּפְלֶצֶת , tifletset ) is uncertain because it occurs only here. However, it is related to a verb root that refers to the shaking of the pillars (of the earth) in Job 9:6 and a noun ( מִפְלֶצֶת , mifletset ) that refers to “horror” or “shuddering” used in Job 21:6 ; Isa 21:4 ; Ezek 7:18 ; Ps 55:6 . This is the nuance that is accepted by BDB, KBL, HAL and a majority of the modern English versions. The suffix is an objective genitive. The fact that the following verb is masculine singular suggests that the text here ( הִשִּׁיא אֹתָךְ , hishi ’ ’ otakh ) is in error for הִשִּׁיאָתָךְ ( hishi ’ atakh ; so G. L. Keown, P. J. Scalise, T. G. Smothers, Jeremiah 26-52 [WBC], 327, n. 16.a).


text: The Hebrew text of the first four lines reads: “Your terror [= the terror you inspire] has deceived you, [and] the arrogance of your heart, you who dwell in the clefts of the rock, who occupy the heights of the hill.” The sentence is broken up and restructured to better conform with English style.


text: See the study note on Jer 12:5 for the rendering of this term.


text: “The pasture-ground on the everflowing river” according to KBL 42 s.v. I אֵיתָן 1. The “everflowing river” refers to the Jordan.


text: Heb “Behold, like a lion comes up from the thicket of the Jordan into the pastureland of everflowing water so [reading כֵּן ( ken ) for כִּי ( ki ); or “indeed” (reading כִּי as an asseverative particle with J. A. Thompson, Jeremiah [NICOT], 719, n. 6)] I will suddenly chase him [Edom] from upon it [the land].” The sentence has been restructured to better conform with contemporary English style and the significance of the simile drawn from the comparison has been spelled out for the sake of clarity. The form אַרְגִּיעָה (’ argi ’ ah ) is functioning here as an adverbial modifier in a verbal hendiadys (cf. GKC 386 §120. g ).


text: For the use of the interrogative מִי ( mi ) in the sense of “whoever” and functioning like an adjective see BDB 567 s.v. מִי g and compare the usage in Prov 9:4, 16 .


text: For the meaning of this verb in the sense of “arraign” or “call before the bar of justice” compare Job 9:19 and see BDB 417 s.v. יָעַד Hiph.


text: The interrogative מִי ( mi ) is rendered “there is no one” in each of the last three occurrences in this verse because it is used in a rhetorical question that expects the answer “no one” or “none” and is according to BDB 566 s.v. מִי f(c) equivalent to a rhetorical negative.


text: The word “shepherd” ( רֹעֶה , ro ’ eh ) has been used often in the book of Jeremiah to refer metaphorically to the ruler or leader (cf. BDB 945 s.v. I רָעָה Qal.1.d(2) and compare usage, e.g., in Jer 2:8; 23:1 ).


text: Heb “Therefore listen to the plan of the Lord which he has planned against Edom, and the purposes which he has purposed against…” The first person has again been adopted in the translation to avoid the shift from the first person address in v. 19 to the third person in v. 20 , a shift that is common in Hebrew poetry, particularly Hebrew prophecy, but which is not common in contemporary English literature.


text: Heb “They will surely drag them off, namely the young ones of the flock. He will devastate their habitation [or their sheepfold] on account of them.” The figure of the lion among the flock of sheep appears to be carried on here where the people are referred to as a flock and their homeland is referred to as a sheepfold. It is hard, however, to carry the figure over here into the translation, so the figures have been interpreted instead. Both of these last two sentences are introduced by a formula that indicates a strong affirmative oath (i.e., they are introduced by אִם לֹא [’ im lo ’; cf. BDB 50 s.v. אִם 1.b(2)]). The subject of the verb “they will drag them off” is the indefinite third plural which may be taken as a passive in English (cf. GKC 460 §144. g ). The subject of the last line is the Lord which has been rendered in the first person for stylistic reasons (see the translator’s note on the beginning of the verse).


text: Heb “The earth will quake when at the sound of their downfall.” However, as in many other places “earth” stands here metonymically for the inhabitants or people of the earth (see E. W. Bullinger, Figures of Speech , 578-79, and compare usage in 2 Sam 15:23 ; Ps 66:4 ).


text: Heb “the Red Sea,” of which the Gulf of Aqaba formed the northeastern arm. The land of Edom once reached this far according to 1 Kgs 9:26 .


text: The words “The Lord spoke” and “he said” are not in the text. There is only a title here: “Concerning Damascus.” However, something needs to be supplied to show that these are the Lord ’s words of judgment (cf. v. 26 “oracle of the Lord ” and the “I” in v. 27 ). These words have been supplied in the translation for clarity and consistency with the introduction to the other judgment speeches.


text: Heb “Hamath and Arpad.” There is no word for people in the text. The cities are being personified. However, since it is really the people who are involved and it is clearer for the modern reader, the present translation supplies the words “people of” both here and in v. 24 . The verbs in vv. 23-25 are all to be interpreted as prophetic perfects, the tense of the Hebrew verb that views an action as though it were as good as done. The verbs are clearly future in vv. 26-27 which begin with a “therefore.” sn Hamath was a city on the Orontes River about 110 miles (183 km) north of Damascus. Arpad was a city that was 95 miles (158 km) farther north from there. These two cities were in the path of the northern descent of the kings of Assyria and Babylonia and had been conquered earlier under the Assyrian kings ( Isa 10:9; 36:19; 37:13 ). The apparent reference here is to their terror and loss of courage when they hear the news that Nebuchadnezzar’s armies are on the move toward them and Damascus. They would have been in the path of Nebuchadnezzar as he chased Necho south after the battle of Carchemish.


text: The meaning of this verse is very uncertain. The Hebrew text apparently reads “Hamath and Arpad are dismayed. They melt away because they have heard bad news. Anxiety is in the sea; it [the sea] cannot be quiet.” Many commentaries and English versions redivide the verse and read “like the sea” for “in the sea” ( כַּיָּם [ kayyam ] for בַּיָּם [ bayyam ]) and read the feminine singular noun דְּאָגָה ( dÿ ’ agam ) as though it were the third masculine plural verb דָּאֲגוּ ( da ’ agu ): “They are troubled like the sea.” The translation follows the emendation proposed in BHS and accepted by a number of commentaries (e.g., J. Bright, Jeremiah [AB], 333; J. A. Thompson, Jeremiah [NICOT], 723, n. 1). That emendation involves reading נָמֹג לִבָּם מִדְּאָגָה ( namog libbam middÿ ’ agah ) instead of נָמֹגוּ בַּיָּם דְּאָגָה ( namogu bayyam dÿ ’ agah ). The translation also involves a double reading of “heart,” for the sake of English style, once in the sense of courage (BDB 525 s.v. לֵב 10) because that is the nuance that best fits “melts” in the English idiom and once in the more general sense of hearts as the seat of fear, anxiety, worry. The double translation is a concession to English style.


text: Heb “city of praise.”


text: Heb “city of joy.”


text: Or “Why has that famous city not been abandoned, that city I once took delight in?” The translation follows the majority of modern commentaries in understanding לֹא ( lo ’, “not”) before “abandoned” as a misunderstanding of the emphatic ל ( lamed ; so J. A. Thompson, Jeremiah [NICOT], 723, n. 3, and J. Bright, Jeremiah [AB], 333, n. c; see also IBHS 211-12 §11.2.10i and HALOT 485-86 s.v. II לְ for the phenomenon). The particle is missing from the Vulgate. The translation also follows the versions in omitting the suffix on the word “joy” that is found in the Hebrew text (see BHS note b for a listing of the versions). This gives a better connection with the preceding and the following verse than the alternate translation.


text: Heb “Oracle of Yahweh of armies.” For this title for God see the study note on 2:19 .


text: The words “Army of Babylon” are not in the Hebrew text but are implicit from the context. They are supplied in the translation for clarity.


text: Or “Let their tents…be taken….Let their tent…be carried…. Let people shout….”


text: Heb “Oracle of the Lord .”


text: For location see Map1-D2 ; Map2-D3 ; Map3-A2 ; Map4-C1 .


text: Heb “Make deep to dwell.” See Jer 49:8 and the translator’s note there. The use of this same phrase here argues against the alternative there of going down from a height and going back home.


text: Heb “has counseled a counsel against you, has planned a plan against you.”


text: The words “Army of Babylon” are not in the text but are implicit from the context. They are supplied in the translation for clarity.


text: Heb “no gates and no bar,” i.e., “that lives securely without gates or bars.” The phrase is used by the figure of species for genus (synecdoche) to refer to the fact that they have no defenses, i.e., no walls, gates, or bars on the gates. The figure has been interpreted in the translation for the benefit of the average reader.


text: See the translator’s note at Jer 9:26 and compare the usage in 9:26 and 25:23 .


text: Or “In the beginning of the reign.” For a discussion of the usage of the terms here see the translator’s note on 28:1 . If this refers to the accession year the dating would be 598/97 b.c .


text: Heb “That which came [as] the word of the Lord to Jeremiah the prophet about the Elam.” See the translator’s note on 14:1 for the construction here and compare also 46:1; 47:1; 50:1 . sn Elam was a country on the eastern side of the Tigris River in what is now southwestern Iran. Its capital city was Susa. It was destroyed in 640 b.c. by Ashurbanipal after a long period of conflict with the Assyrian kings. It appears from Babylonian records to have regained its independence shortly thereafter, perhaps as early as 625 b.c. , and was involved in the fall of Assyria in 612 b.c . If the date refers to the first year of Zedekiah’s rule (597 b.c. ), this prophecy appears to be later than the previous ones (cf. the study notes on 46:2 and 47:1 ).


text: Heb “I will break the bow of Elam, the chief source of their might.” The phrase does not mean that God will break literal bows or that he will destroy their weapons (synecdoche of species for genus) or their military power (so Hos 1:5 ). Because of the parallelism, the “bow” here stands for the archers who wield the bow, and were the strongest force (or chief contingent) in their military.


text: Or more simply, “I will bring enemies against Elam from every direction. / And I will scatter the people of Elam to the four winds. // There won’t be any nation / where the refugees of Elam will not go.” Or more literally, “I will bring the four winds against Elam / from the four quarters of heaven. / I will scatter….” However, the winds are not to be understood literally here. God isn’t going to “blow the Elamites” out of Elam with natural forces. The winds must figuratively represent enemy forces that God will use to drive them out. Translating literally would be misleading at this point.


text: Heb “I will bring disaster upon them, even my fierce anger.”


text: Heb “I will send the sword after them.”


text: Or “I will sit in judgment over Elam”; Heb “I will set up my throne in Elam.” Commentators are divided over whether this refers to a king sitting in judgment over his captured enemies or whether it refers to formally establishing his rule over the country. Those who argue for the former idea point to the supposed parallels in 1:15 (which the present translation understands not to refer to this but to setting up siege) and 43:8-13 . The parallelism in the verse here, however, argues that it refers to the Lord taking over the reins of government by destroying their former leaders.


text: Heb “I will destroy king and leaders from there.”


text: See Jer 29:14; 30:3 and the translator’s note on 29:14 for the idiom used here. sn See a similar note on the reversal of Moab’s fortunes in Jer 48:47 and compare also 46:26 for a future restoration of Egypt.