Footnotes

1. Jeremiah 18:1 tn Heb “The word that 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.
2. Jeremiah 18:2 tn 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.
3. Jeremiah 18:2 tn Heb “And I will cause you to hear my word there.”
4. Jeremiah 18:3 tn Heb “And behold he was working.”
5. Jeremiah 18:3 sn At his wheel (Heb “at the two stones”). The Hebrew expression is very descriptive of the construction of a potter’s wheel, which consisted of two stones joined by a horizontal shaft. The potter rotated the wheel with his feet on the lower wheel and worked the clay with his hands on the upper. For a picture of a potter working at his wheel, see I. Ben-Dor, “Potter’s Wheel,” IDB 3:846. See also the discussion regarding the making of pottery in J. L. Kelso, “Pottery,” IDB 3:846-53.
6. Jeremiah 18:4 tn 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.
7. Jeremiah 18:4 sn Something was wrong with the clay—either there was a lump in it, or it was too moist or not moist enough, or it had some other imperfection. In any case the vessel was “ruined” or “spoiled,” or defective in the eyes of the potter. This same verb has been used of the linen shorts that were “ruined” and hence “good for nothing” (Jer 13:7). The nature of the clay and how it responded to the potter’s hand determined the kind of vessel that he made of it. He did not throw the clay away. This is the basis for the application in vv. 7-10 to any nation and to the nation of Israel in particular (vv. 11-17).
8. Jeremiah 18:4 tn The usage of the preposition בּ (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.
9. Jeremiah 18:4 tn 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).
10. Jeremiah 18:4 tn 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.
11. Jeremiah 18:6 tn 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 and 17:24.
12. Jeremiah 18:6 tn 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.
13. Jeremiah 18:7 tn 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 turn 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). They 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 6 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; and 15:6.
14. Jeremiah 18:7 tn 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.
15. Jeremiah 18:8 tn Heb “turns from its wickedness.”
16. Jeremiah 18:8 tn 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, raʿah), 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).
17. Jeremiah 18:9 sn Heb “plant.” The terms “uproot,” “tear down,” “destroy,” “build,” and “plant” are the two sides of the ministry Jeremiah was called to fulfill (cf. Jer 1:10).
18. Jeremiah 18:11 sn Heb “I am forming disaster and making plans against you.” The word translated “forming” is the same as that for “potter,” so there is a wordplay taking the reader back to v. 5. They are in his hands like the clay in the hands of the potter. Since they have not been pliable he forms new plans. He still offers them opportunity to repent, but their response is predictable.
19. Jeremiah 18:11 tn Heb “Turn, each one from his wicked way.” See v. 8.
20. Jeremiah 18:11 tn Or “Make good your ways and your actions.” See the same expression in 7:3, 5.
21. Jeremiah 18:12 tn Heb “It is useless!” See the same expression in a similar context in Jer 2:25.
22. Jeremiah 18:12 tn 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.
23. Jeremiah 18:14 tn 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 that 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, yinnat^eshu). The word is usually emended to read יִנָּשְׁתוּ (yinnash^etu, “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 (ʿazav), translated here “vanish,” should be read in the sense that it has in 1 Sam 10:2. If 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 and 8:7.
24. Jeremiah 18:15 sn Heb “the ancient path.” This has already been referred to in Jer 6:16. There is another “old way,” but it is the path trod by the wicked (cf. Job 22:15).
25. Jeremiah 18:15 sn Heb “ways that are not built up.” This refers to the built-up highways. See Isa 40:4 for the figure. The terms “way,” “by-paths,” and “roads” are, of course, being used here in the sense of moral behavior or action.
26. Jeremiah 18:16 tn There may be a deliberate double meaning involved here. The word translated “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 word suggests that the reaction is in view here, not its cause. So does “be filled with horror,” which translates an etymologically related verb.
27. Jeremiah 18:16 tn 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.
28. Jeremiah 18:17 tc 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.
29. Jeremiah 18:18 tn Heb “They.” The referent is unidentified; “some people” has been used in the translation.
30. Jeremiah 18:18 tn Heb “Let us make plans against Jeremiah.” See 18:18, where this has sinister overtones as it does here.
31. Jeremiah 18:18 tn Heb “For instruction will not perish from priest, nor counsel from wise man, nor word from 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.
32. Jeremiah 18:18 tn Heb “Let us smite him with our tongues.” It is clear from the context that this involved plots to kill him.
33. Jeremiah 18:19 tn The words “Then I said” are not in the text. They are supplied in the translation for clarity to show that Jeremiah turns from describing the peoples’ plots to imploring God to deal with the plotters.
34. Jeremiah 18:19 tn 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 elements of prayers by 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 that often calls for the Lord to pay back in kind those who unjustly attack the petitioner. See for examples Pss 5, 7, 17, and 54, among many others.
35. Jeremiah 18:20 tn 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.
36. Jeremiah 18:20 tn Heb “to speak good concerning them,” which goes back to the concept of “good” being paid back with evil.
37. Jeremiah 18:20 tn Heb “to turn back your anger from them.”sn See Jer 14:7-9, 19-21 and 15:1-4 for the idea.
38. Jeremiah 18:21 tn Heb “be poured out to the hand [= power] of the sword.” For this same expression see Ezek 35:5 and Ps 63:10 (63:11 HT). Comparison with those two passages shows that it involved death by violent means, perhaps death in battle.
39. Jeremiah 18:21 tn 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.
40. Jeremiah 18:22 tn 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.
41. Jeremiah 18:23 sn Heb “Do not blot out their sins from before you.” For this anthropomorphic figure that looks at God’s actions as though connected with record books, i.e., a book of wrongdoings to be punished and a book of life for those who are to live, see, e.g., Exod 32:32, 33, Pss 51:1 (51:3 HT); and 69:28 (69:29 HT).
42. Jeremiah 18:23 tn Heb “in the time of your anger.”