translation_id: net-engnet

book_id: JER

label: NET translator note

text: Heb “Flee for safety, people of Benjamin, out of the midst of Jerusalem.” sn Compare and contrast Jer 4:6 . There people in the outlying areas were warned to seek safety in the fortified city of Jerusalem. Here they are told to flee it because it was about to be destroyed. map For location see Map5-B1 ; Map6-F3 ; Map7-E2 ; Map8-F2 ; Map10-B3 ; JP1-F4 ; JP2-F4 ; JP3-F4 ; JP4-F4 .


text: Heb “ram’s horn,” but the modern equivalent is “trumpet” and is more readily understandable.


text: Heb “leans down” or “looks down.” This verb personifies destruction leaning/looking down from its window in the sky, ready to attack.


text: Heb “[It will be] a severe fracture.” The nation is pictured as a limb being fractured. sn This passage is emotionally charged. There are two examples of assonance or wordplay in the verse: “sound” (Heb tiq ’ u , “blow”), which has the same consonants as “Tekoa” (Heb uvitqoa ’), and “signal fire,” which comes from the same root as “light” (Heb sÿ ’ u mas ’ et , “lift up”). There is also an example of personification where disaster is said to “lurk” ( Heb “look down on”) out of the north. This gives a sense of urgency and concern for the coming destruction.


text: The verb here is another example of the Hebrew verb form that indicates the action is as good as done (a Hebrew prophetic perfect).


text: Heb “The beautiful and delicate one I will destroy, the daughter of Zion. The English versions and commentaries are divided over the rendering of this verse because (1) there are two verbs with these same consonants, one meaning “to be like” and the other meaning “to be destroyed” (intransitive) or “to destroy” (transitive), and (2) the word rendered “beautiful” ( נָוָה , navah ) can be understood as a noun meaning “pasture” or as a defective writing of an adjective meaning “beautiful, comely” ( נָאוָה , na ’ vah ). Hence some render “Fair Zion, you are like a lovely pasture,” reading the verb form as an example of the old second feminine singular perfect. Although this may fit the imagery of the next verse, that rendering ignores the absence of a preposition ( לְ or אֶל , lÿ or ’ el , both of which can be translated “to”) that normally goes with the verb “be like” and drops the conjunction in front of the adjective “delicate.” The parallel usage of the verb in Hos 4:5 argues for the meaning “destroy.”


text: Heb “Shepherds and their flocks will come against it.” Rulers are often depicted as shepherds; see BDB 945 s.v. רָעָה 1.d(2) (cf. Jer 12:10 ). The translation of this verse attempts to clarify the point of this extended metaphor.


text: Heb “They will thrust [= pitch] tents around it.” The shepherd imagery has a surprisingly ominous tone. The beautiful pasture filled with shepherds grazing their sheep is in reality a city under siege from an attacking enemy.


text: Heb “They will graze each one his portion.” For the use of the verb “graze” to mean “strip” or “devastate” see BDB 945 s.v. רָעָה 2.c. For a similar use of the word normally meaning “hand” to mean portion compare 2 Sam 19:43 (19:44 HT). sn There is a wordplay involving “sound…in Tekoa” mentioned in the study note on “destruction” in v. 1 . The Hebrew verb “they will pitch” is from the same root as the word translated “sound” ( taqÿ ’ u [ תִּקְעוּ ] here and tiq ’ u [ תִּקְעוּ ] in v. 1 ).


text: These words are not in the text but are implicit in the connection. They are supplied in the translation for clarity.


text: Heb “Sanctify war.” This is probably an idiom from early Israel’s holy wars in which religious rites were to precede the battle.


text: These words are not in the text but are supplied in the translation for clarity. Some commentaries and English versions see these not as the words of the enemy but as those of the Israelites expressing their fear that the enemy will launch a night attack against them and further destroy them. The connection with the next verse, however, fits better with them if they are the words of the enemy.


text: Heb “Woe to us!” For the usage of this phrase see the translator’s note on 4:13 . The usage of this particle here is a little exaggerated. They have lost the most advantageous time for attack but they are scarcely in a hopeless or doomed situation. The equivalent in English slang is “Bad news!”


text: Heb “For.” The translation attempts to make the connection clearer.


text: Heb “Yahweh of armies.” sn For an explanation of the significance of this title see the study note on 2:19 .


text: Heb “Cut down its trees and build up a siege ramp against Jerusalem.” The referent has been moved forward from the second line for clarity.


text: Or “must be punished.” The meaning of this line is uncertain. The LXX reads, “Woe, city of falsehood!” The MT presents two anomalies: a masculine singular verb with a feminine singular subject in a verbal stem (Hophal) that elsewhere does not have the meaning “is to be punished.” Hence many follow the Greek which presupposes הוֹי עִיר הַשֶּׁקֶר ( hoy ’ ir hasheqer ) instead of הִיא הָעִיר הָפְקַד ( hi ’ ha ’ ir hofqad ). The Greek is the easier reading in light of the parallelism, and it would be hard to explain how the MT arose from it. KBL suggests reading a noun meaning “licentiousness” which occurs elsewhere only in Mishnaic Hebrew, hence “this is the city, the licentious one” (attributive apposition; cf. KBL 775 s.v. פֶּקֶר ). Perhaps the Hophal perfect ( הָפְקַד , hofÿqad ) should be revocalized as a Niphal infinitive absolute ( הִפָּקֹד , hippaqod ); this would solve both anomalies in the MT since the Niphal is used in this nuance and the infinitive absolute can function in place of a finite verb (cf. GKC 346 §113. ee and ff ). This, however, is mere speculation and is supported by no Hebrew ms .


text: Heb “All of it oppression in its midst.”


label: NET textual note

text: Heb “As a well makes cool/fresh its water, she makes cool/fresh her wickedness.” The translation follows the reading proposed by the Masoretes ( Qere ) which reads a rare form of the word “well” ( בַּיִר [ bayir ] for בְּאֵר [ bÿ ’ er ]) in place of the form written in the text ( Kethib , בּוֹר [ bor ]), which means “cistern.” The latter noun is masculine and the pronoun “its” is feminine. If indeed בַּיִר ( bayir ) is a byform of בְּאֵר ( be ’ er ), which is feminine, it would agree in gender with the pronoun. It also forms a more appropriate comparison since cisterns do not hold fresh water.


text: Heb “Violence and destruction are heard in it.”


text: Heb “Sickness and wound are continually before my face.”


text: This word is not in the text but is supplied in the translation. Jeremiah uses a figure of speech (enallage) where the speaker turns from talking about someone to address him/her directly.


text: Heb “lest my soul [= I] becomes disgusted with you.” sn The wordplay begun with “sound…in Tekoa” in v. 1 and continued with “they will pitch” in v. 3 is concluded here with “turn away” ( וּבִתְקוֹעַ תִּקְעוּ [ uvitqoa ’ tiq ’ u ] in v. 1 , תָּקְעוּ [ taq ’ u ] in v. 3 and תֵּקַע [ teqa ’] here).


text: The words “to me” are not in the text but are supplied in the translation for clarity.


text: Heb “They will thoroughly glean those who are left in Israel like a vine.” That is, they will be carried off by judgment. It is not necessary to read the verb forms here as two imperatives or an infinitive absolute followed by an imperative as some English versions and commentaries do. This is an example of a third plural verb used impersonally and translated as a passive (cf. GKC 460 §144. g ).


text: Heb “Pass your hand back over the branches like a grape harvester.” The translation is intended to clarify the metaphor that Jeremiah should try to rescue some from the coming destruction.


text: These words are not in the text but are supplied in the translation for clarity.


text: Or “To whom shall I speak? To whom shall I give warning? Who will listen?” Heb “Unto whom shall I speak and give warning that they may listen?”


text: Heb “are uncircumcised.”


text: Heb “Behold!”


text: Heb “They do not take pleasure in it.”


text: Heb “I am full of the wrath of the Lord .”


text: These words are not in the text but are implicit from the words that follow. They are supplied in the translation for clarity.


text: Heb “Pour it out.”


text: Heb “are to be captured.”


text: Heb “I will reach out my hand.” This figure involves both comparing God to a person (anthropomorphism) and substitution (metonymy) where hand is put for the actions or exertions of the hand. A common use of “hand” is for the exertion of power or strength (cf. BDB 290 s.v. יָד 2 and 289-90 s.v. יָד 1.e(2); cf. Deut 34:12 ; Ps 78:42 ; Jer 16:21 ).


text: Heb “They heal [= bandage] the wound of my people lightly”; TEV “They act as if my people’s wounds were only scratches.”


text: Heb “They say, ‘Peace! Peace!’ and there is no peace!”


text: Heb “They will fall among the fallen.”


text: The words, “to his people” are not in the text but are implicit in the interchange of pronouns in the Hebrew of vv. 16-17 . They are supplied in the translation here for clarity.


text: Heb “Stand at the crossroads and look.”


text: Heb “the ancient path,” i.e., the path the Lord set out in ancient times (cf. Deut 32:7 ).


text: Heb “the way of/to the good.”


text: These words are not in the text but are implicit in the interchange of pronouns in the Hebrew of vv. 16-17 . They are supplied in the translation here for clarity.


text: Heb “I appointed watchmen over you.”


text: Heb “Pay attention to the sound of the trumpet.” The word “warning” is not in the Hebrew text, but is implied.


text: These words are not in the text but are implicit from the flow of the context. They are supplied in the translation for clarity.


text: Heb “Know, congregation [or witness], what in [or against] them.” The meaning of this line is somewhat uncertain. The meaning of the noun of address in the second line (“witness,” rendered as an imperative in the translation, “Be witnesses”) is greatly debated. It is often taken as “congregation” but the lexicons and commentaries generally question the validity of reading that word since it is nowhere else applied to the nations. BDB 417 s.v. עֵדָה 3 says that the text is dubious. HALOT 747 s.v. I עֵדָה , 4 emends the text to דֵּעָה ( de ’ ah ). Several modern English versions (e.g., NIV, NCV, God’s Word) take it as the feminine singular noun “witness” (cf. BDB 729 s.v. II עֵדָה ) and understand it as a collective. This solution is also proposed by J. A. Thompson ( Jeremiah [NICOT], 259, n. 3) and appears to make the best sense in the context. The end of the line is very elliptical but is generally taken as either, “what I will do with/to them,” or “what is coming against them” (= “what will happen to them”) on the basis of the following context.


text: Heb “earth.”


text: Heb “Behold!”


text: Heb “disaster on these people, the fruit of their schemes.”


text: Heb “my word.”


text: Heb “To what purpose is it to me?” The question is rhetorical and expects a negative answer.


text: The words “when they offer up to me” are not in the text but are implicit from the following context. They are supplied in the translation for clarity.


text: Heb “Your burnt offerings are not acceptable and your sacrifices are not pleasing to me.” “The shift from “your” to “their” is an example of the figure of speech (apostrophe) where the speaker turns from talking about someone to addressing him/her directly. Though common in Hebrew style, it is not common in English. The shift to the third person in the translation is an accommodation to English style.


text: This is an attempt to render the Hebrew particle rendered “behold” joined to the first person pronoun.


text: Heb “I will put stumbling blocks in front of these people.” In this context the stumbling blocks are the invading armies.


text: The words “and fall to their destruction” are implicit in the metaphor and are supplied in the translation for clarity.


text: Heb “people.”


text: These words are not in the text, but, from the context, someone other than God is speaking and is speaking for and to the people (either Jeremiah or the people themselves). These words are supplied in the translation for clarity.


text: Or “We have lost our strength to do battle”; Heb “Our hands hang limp [or helpless at our sides].” According to BDB 951 s.v. רָפָה Qal.2, this idiom is used figuratively for losing heart or energy. The best example of its figurative use of loss of strength or the feeling of helplessness is in Ezek 21:12 where it appears in the context of the heart (courage) melting, the spirit sinking, and the knees becoming like water. For other examples compare 2 Sam 4:1 ; Zeph 3:16 . In Neh 6:9 it is used literally of the builders “dropping their hands from the work” out of fear. The words “with fear” are supplied in the translation because they are implicit in the context.


text: Heb “For the enemy has a sword.”


text: Heb “Terror is all around!”


text: These words are not in the text but are implicit from the context.


text: Heb “daughter of my people.” For the translation given here see 4:11 and the translator’s note there.


text: Heb “suddenly.”


text: Heb “the destroyer.”


text: These words are not in the text but are supplied in the translation for clarity. Note “I have appointed you.” Compare Jer 1:18 .


text: Heb “I have made you an assayer of my people, a tester [?].” The meaning of the words translated “assayer” ( בָּחוֹן , bakhon ) and “tester” ( מִבְצָר , mivtsar ) is uncertain. The word בָּחוֹן ( bakhon ) can mean “tower” (cf. BDB 103 s.v. בָּחוֹן ; cf. Isa 23:13 for the only other use) or “assayer” (cf. BDB 103 s.v. בָּחוֹן ). The latter would be the more expected nuance because of the other uses of nouns and verbs from this root. The word מִבְצָר ( mivtsar ) normally means “fortress” (cf. BDB 131 s.v. מִבְצָר ), but most modern commentaries and lexicons deem that nuance inappropriate here. HALOT follows a proposal that the word is to be repointed to מְבַצֵּר ( mÿvatser ) and derived from a root בָּצַר ( batsar ) meaning “to test” (cf. HALOT 143 s.v. IV בָּצַר ). That proposal makes the most sense in the context, but the root appears nowhere else in the OT.


text: Heb “test their way.”


text: These words are not in the text but are supplied in the translation for clarity. Some takes these words to be the continuation of the Lord ’s commission of Jeremiah to the task of testing them. However, since this is the evaluation, the task appears to be complete. The words are better to be taken as Jeremiah’s report after he has completed the task.


text: Or “arch rebels,” or “hardened rebels.” Literally “rebels of rebels.”


text: Heb “The bellows blow fiercely; the lead is consumed by the fire.” The translation tries to clarify a metaphor involving ancient metallurgy. In the ancient refining process lead was added as a flux to remove impurities from silver ore in the process of oxidizing the lead. Jeremiah says that the lead has been used up and the impurities have not been removed. The translation is based on the recognition of an otherwise unused verb root meaning “blow” ( נָחַר [ nakhar ]; cf. BDB 1123 s.v. I חָרַר and HALOT 651 s.v. נָחַר ) and the Masoretes’ suggestion that the consonants מאשׁתם be read מֵאֵשׁ תַּם ( me ’ esh tam ) rather than as מֵאֶשָּׁתָם ( me ’ eshatam , “from their fire”) from an otherwise unattested noun אֶשָּׁה (’ eshah ).


text: Heb “The refiner refines them in vain.”


text: This translation is intended to reflect the wordplay in the Hebrew text where the same root word is repeated in the two lines.