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Jeremiah 12-14
New English Translation

Jeremiah Appeals to God

12 Lord, you have always been fair
whenever I have complained to you.[a]
However, I would like to speak with you about the disposition of justice.[b]
Why are wicked people successful?[c]
Why do all dishonest people have such easy lives?
2 You plant them like trees and they put down their roots.[d]
They grow prosperous and are very fruitful.[e]
They always talk about you,
but they really care nothing about you.[f]
3 But you, Lord, know all about me.
You watch me and test my devotion to you.[g]
Drag these wicked men away like sheep to be slaughtered!
Appoint a time when they will be killed![h]
4 How long must the land be parched[i]
and the grass in every field be withered?
How long[j] must the animals and the birds die
because of the wickedness of the people who live in this land?[k]
For these people boast,
“God[l] will not see what happens to us.”[m]

God Answers Jeremiah

5 The Lord answered,[n]

“If you have raced on foot against men and they have worn you out,
how will you be able to compete with horses?
And if you feel secure only[o] in safe and open country,[p]
how will you manage in the thick undergrowth along the Jordan River?[q]
6 As a matter of fact,[r] even your own brothers
and the members of your own family have betrayed you as well.
Even they have plotted to do away with you.[s]
So do not trust them even when they say kind things[t] to you.
7 “I will abandon my nation.[u]

I will forsake the people I call my own.[v]
I will turn my beloved people[w]
over to the power[x] of their enemies.
8 The people I call my own[y] have turned on me
like a lion[z] in the forest.
They have roared defiantly at me,[aa]
so I will treat them as though I hate them.[ab]
9 The people I call my own attack me like birds of prey or like hyenas.[ac]
But other birds of prey are all around them.[ad]
Let all the nations gather together like wild beasts.
Let them come and destroy these people I call my own.[ae]
10 Many foreign rulers[af] will ruin the land where I planted my people.[ag]
They will trample all over my chosen land.[ah]
They will turn my beautiful land
into a desolate wilderness.
11 They will lay it waste.
It will lie parched[ai] and empty before me.
The whole land will be laid waste,
but no one living in it will pay any heed.[aj]
12 A destructive army[ak] will come marching
over the hilltops in the wilderness.
For the Lord will use them as his destructive weapon[al]
against[am] everyone from one end of the land to the other.
No one will be safe.[an]
13 My people will sow wheat, but will harvest weeds.[ao]
They will work until they are exhausted, but will get nothing from it.
They will be disappointed in their harvests[ap]
because the Lord will take them away in his fierce anger.[aq]

14 “I, the Lord, also have something to say concerning[ar] the wicked nations who surround my land[as] and have attacked and plundered[at] the land that I gave to my people as a permanent possession.[au] I say: ‘I will uproot the people of those nations from their land and I will free the people of Judah who have been taken there.[av] 15 But after I have uprooted the people of those nations, I will relent[aw] and have pity on them. I will restore the people of each of those nations to their own lands[ax] and to their own country. 16 But they must make sure to learn to follow the religious practices of my people.[ay] Once they taught my people to swear their oaths using the name of the god Baal.[az] But then, they must swear oaths using my name, saying, “As surely as the Lord lives, I swear.”[ba] If they do these things,[bb] then they will be included among the people I call my own.[bc] 17 But I will completely uproot and destroy any of those nations that will not pay heed,’”[bd] says the Lord.

An Object Lesson from Ruined Linen Shorts

13 The Lord said to me, “Go and buy some linen shorts[be] and put them on.[bf] Do not put them in water.”[bg] 2 So I bought the shorts in keeping with the Lord’s instructions[bh] and put them on.[bi] 3 Then the Lord’s message came to me again, 4 “Take the shorts that you bought and are wearing[bj] and go at once[bk] to Perath.[bl] Bury the shorts there[bm] in a crack in the rocks.” 5 So I went and buried them at Perath[bn] as the Lord had ordered me to do. 6 Many days later the Lord said to me, “Go at once to Perath and get[bo] the shorts I ordered you to bury there.” 7 So I went to Perath and dug up[bp] the shorts from the place where I had buried them. I found[bq] that they were ruined; they were good for nothing.

8 Then the Lord’s message came to me, 9 “I, the Lord, say:[br] ‘This shows how[bs] I will ruin the highly exalted position[bt] in which Judah and Jerusalem take pride. 10 These wicked people refuse to obey what I have said.[bu] They follow the stubborn inclinations of their own hearts and pay allegiance[bv] to other gods by worshiping and serving them. So[bw] they will become just like these linen shorts that are good for nothing. 11 For,’ I say,[bx] ‘just as shorts cling tightly to a person’s body, so I bound the whole nation of Israel and the whole nation of Judah[by] tightly[bz] to me.’ I intended for them to be my special people and to bring me fame, honor, and praise.[ca] But they would not obey me.

12 “So tell them,[cb] ‘The Lord, the God of Israel, says: “Every wine jar is made to be filled with wine.”’[cc] And they will probably say to you, ‘Do you not think we know[cd] that every wine jar is supposed to be filled with wine?’ 13 Then[ce] tell them, ‘The Lord says: “I will soon fill all the people who live in this land with stupor.[cf] I will also fill the kings from David’s dynasty,[cg] the priests, the prophets, and the citizens of Jerusalem with stupor.[ch] 14 And I will smash them like wine bottles against one another, children and parents alike.[ci] I will not show any pity, mercy, or compassion. Nothing will keep me from destroying them,’[cj] says the Lord.”

15 Then I said to the people of Judah:[ck]

“Listen and pay attention! Do not be arrogant!
For the Lord has spoken.
16 Show the Lord your God the respect that is due him.[cl]
Do it before he brings the darkness of disaster.[cm]
Do it before you stumble[cn] into distress
like a traveler on the mountains at twilight.[co]
Do it before he turns the light of deliverance you hope for
into the darkness and gloom of exile.[cp]
17 But if you will not pay attention to this warning,[cq]
I will weep alone because of your arrogant pride.
I will weep bitterly, and my eyes will overflow with tears[cr]
because you, the Lord’s flock,[cs] will be carried into exile.”[ct]

18 The Lord told me:[cu]

“Tell the king and the queen mother,
‘Surrender your thrones,[cv]
for your glorious crowns
will be removed[cw] from your heads.[cx]
19 The gates of the towns in southern Judah will be shut tight.[cy]
No one will be able to go in or out of them.[cz]
All Judah will be carried off into exile.
They will be completely carried off into exile.’”[da]

20 Then I said,[db]

“Look up, Jerusalem,[dc] and see
the enemy[dd] that is coming from the north.
Where now is the flock of people that were entrusted to your care?[de]
Where now are the ‘sheep’ that you take such pride in?[df]
21 What will you say[dg] when the Lord[dh] appoints as rulers over you those allies
that you, yourself, had actually prepared as such?[di]
Then anguish and agony will grip you
like that of a woman giving birth to a baby.[dj]
22 You will probably ask yourself,[dk]
‘Why have these things happened to me?
Why have I been treated like a disgraced adulteress
whose skirt has been torn off and her limbs exposed?’[dl]
It is because you have sinned so much.[dm]
23 But there is little hope for you ever doing good,
you who are so accustomed to doing evil.
Can an Ethiopian[dn] change the color of his skin?
Can a leopard remove its spots?[do]

24 “The Lord says,[dp]

‘That is why I will scatter your people[dq] like chaff
that is blown away by a desert wind.[dr]
25 This is your fate,
the destiny to which I have appointed you,
because you have forgotten me
and have trusted in false gods.
26 So I will pull your skirt up over your face
and expose you to shame like a disgraced adulteress![ds]
27 People of Jerusalem,[dt] I have seen your adulterous worship,
your shameless prostitution to, and your lustful pursuit of, other gods.[du]
I have seen your disgusting acts of worship[dv]
on the hills throughout the countryside.
You are doomed to destruction![dw]
How long will you continue to be unclean?’”

A Lament over the Ravages of Drought[dx]

14 This was[dy] the Lord’s message to Jeremiah about the drought.[dz]

2 “The people of Judah are in mourning.
The people in her cities are pining away.
They lie on the ground expressing their sorrow.[ea]
Cries of distress come up to me[eb] from Jerusalem.
3 The leading men of the cities send their servants for water.
They go to the cisterns,[ec] but they do not find any water there.
They return with their containers[ed] empty.
Disappointed and dismayed, they bury their faces in their hands.[ee]
4 They are dismayed because the ground is cracked[ef]
because there has been no rain in the land.
The farmers, too, are dismayed
and bury their faces in their hands.
5 Even the doe abandons her newborn fawn[eg] in the field
because there is no grass.
6 Wild donkeys stand on the hilltops
and pant for breath like jackals.
Their eyes are strained looking for food,
because there is none to be found.”[eh]

7 Then I said,[ei]

“O Lord, intervene for the honor of your name[ej]
even though our sins speak out against us.[ek]
Indeed,[el] we have turned away from you many times.
We have sinned against you.
8 You have been the object of Israel’s hopes.
You have saved them when they were in trouble.
Why have you become like a resident foreigner[em] in the land?
Why have you become like a traveler who only stops in to spend the night?
9 Why should you be like someone who is helpless,[en]
like a champion[eo] who cannot save anyone?
You are indeed with us,[ep]
and we belong to you.[eq]
Do not abandon us!”

10 Then the Lord spoke about these people.[er]

“They truly[es] love to go astray.
They cannot keep from running away from me.[et]
So I am not pleased with them.
I will now call to mind[eu] the wrongs they have done[ev]
and punish them for their sins.”

Judgment for Believing the Misleading Lies of the False Prophets

11 Then the Lord said to me, “Do not pray for good to come to these people![ew] 12 Even if they fast, I will not hear their cries for help. Even if they offer burnt offerings and grain offerings, I will not accept them.[ex] Instead, I will kill them through wars, famines, and plagues.”[ey]

13 Then I said, “Oh, Sovereign Lord,[ez] look![fa] The prophets are telling them that you said,[fb] ‘You will not experience war or suffer famine.[fc] I will give you lasting peace and prosperity in this land.’”[fd]

14 Then the Lord said to me, “Those prophets are prophesying lies while claiming my authority![fe] I did not send them. I did not commission them.[ff] I did not speak to them. They are prophesying to these people false visions, worthless predictions,[fg] and the delusions of their own mind. 15 I did not send those prophets, though they claim to be prophesying in my name. They may be saying, ‘No war or famine will happen in this land.’ But I, the Lord, say this about[fh] them: ‘War and starvation will kill those prophets.’[fi] 16 The people to whom they are prophesying will die through war and famine. Their bodies will be thrown out into the streets of Jerusalem and there will be no one to bury them. This will happen to the men and their wives, their sons, and their daughters.[fj] For I will pour out on them the destruction they deserve.”[fk]

Lament over Present Destruction and Threat of More to Come

17 “Tell these people this, Jeremiah:[fl]

‘My eyes overflow with tears
day and night without ceasing.[fm]
For my people, my dear children,[fn] have suffered a crushing blow.
They have suffered a serious wound.[fo]
18 If I go out into the countryside,
I see those who have been killed in battle.
If I go into the city,
I see those who are sick because of starvation.[fp]
For both prophet and priest—
they go peddling in the land
but they are not humbled.’”[fq]

19 Then I said,

“Lord,[fr] have you completely rejected the nation of Judah?
Do you despise[fs] the city of Zion?
Why have you struck us with such force
that we are beyond recovery?[ft]
We hope for peace, but nothing good has come of it.
We hope for a time of relief from our troubles, but experience terror.[fu]
20 Lord, we confess that we have been wicked.
We confess that our ancestors have done wrong.[fv]
We have indeed[fw] sinned against you.
21 For the honor of your name,[fx] do not treat Jerusalem with contempt.
Do not treat with disdain the place where your glorious throne sits.[fy]
Be mindful of your covenant with us. Do not break it.[fz]
22 Do any of the worthless idols[ga] of the nations cause rain to fall?
Do the skies themselves send showers?
Is it not you, O Lord our God, who does this?[gb]
So we put our hopes in you[gc]
because you alone do all this.”

Footnotes

  1. Jeremiah 12:1 tn Or “Lord, you are fair when I present my case before you.”
  2. Jeremiah 12:1 tn Heb “judgments” or “matters of justice.” For the nuances of “complain to,” “fair,” and “disposition of justice” assumed here, see BDB 936 s.v. רִיב Qal.4 (cf. Judg 21:22); BDB 843 s.v. צַדִּיק 1.d (cf. Pss 7:12; 11:7); and BDB 1049 s.v. מִשְׁפָּט 1.f (cf. Isa 26:8; Ps 10:5; Ezek 7:27).
  3. Jeremiah 12:1 tn Heb “Why does the way [= course of life] of the wicked prosper?”
  4. Jeremiah 12:2 tn Heb “You planted them, and they took root.”
  5. Jeremiah 12:2 tn Heb “they grow and produce fruit.” For the nuance “grow” for the verb, which normally means “go, walk,” see BDB 232 s.v. חָלַךְ Qal.I.3 and compare Hos 14:7.
  6. Jeremiah 12:2 tn Heb “You are near in their mouths, but far from their kidneys.” The figure of substitution is being used here, “mouth” for “words” and “kidneys” for passions and affections. A contemporary equivalent might be, “your name is always on their lips, but their hearts are far from you.”
  7. Jeremiah 12:3 tn Heb “You, Lord, know me. You watch me and you test my heart toward you.”sn Jeremiah appears to be complaining like Job that God cares nothing about the prosperity of the wicked, but watches Jeremiah’s every move. The reverse ought to be true. Jeremiah should not be suffering the onslaughts of his fellow countrymen as he is. The wicked who are prospering should be experiencing punishment.
  8. Jeremiah 12:3 tn Heb “set aside for them a day of killing.”
  9. Jeremiah 12:4 tn The verb here is often translated “mourn.” However, this verb is from a homonymic root meaning “to be dry” (cf. HALOT 7 s.v. II אָבַל and compare Hos 4:3 for usage).
  10. Jeremiah 12:4 tn The words “How long” are not in the text. They are carried over from the first line.
  11. Jeremiah 12:4 tn Heb “because of the wickedness of those who live in it.”
  12. Jeremiah 12:4 tn Heb “he.” The referent is usually identified as God and is supplied here for clarity. Some identify the referent with Jeremiah. If that is the case, then he returns to his complaint about the conspirators. It is more likely, however, that it refers to God and Jeremiah’s complaint that the people live their lives apart from concern about God.
  13. Jeremiah 12:4 tc Or reading with the Greek version, “God does not see what we are doing.” In place of “what will happen to us (אַחֲרִיתֵנוּ, ʾakharitenu, “our end”) the Greek version understands a Hebrew text which reads “our ways” (אָרְחוֹתֵנו, ʾorkhotenu), which is graphically very close to the MT. The Masoretic is supported by the Latin and is retained here on the basis of external evidence. Either text makes good sense in the context. Some identify the “he” with Jeremiah and understand the text to be saying that the conspirators are certain that they will succeed and he will not live to see his prophecies fulfilled.sn The words here may be an outright rejection of the Lord’s words in Deut 32:20, which is part of a song that was to be taught to Israel in the light of their predicted rejection of the Lord.
  14. Jeremiah 12:5 tn The words “The Lord answered” are not in the text but are implicit from the context. They are supplied in the translation for clarity.
  15. Jeremiah 12:5 tn Some commentaries and English versions follow the suggestion given in HALOT 116 s.v. II בָּטַח that a homonym meaning “to stumble, fall down” is involved here and in Prov 14:16. The evidence for this homonym is questionable because both passages can be explained on other grounds with the usual root.
  16. Jeremiah 12:5 tn Heb “a land of tranquility.” The expression involves a figure of substitution where the feeling engendered is substituted for the conditions that engender it. For the idea see Isa 32:18. The translation both here and in the following line is intended to bring out the contrast implicit in the emotive connotations connected with “peaceful country” and “thicket along the Jordan.”
  17. Jeremiah 12:5 tn Heb “the thicket along the Jordan.” The word “River” is not in the Hebrew text but has been supplied in the translation for clarity.sn The thick undergrowth along the Jordan River refers to the thick woods and underbrush alongside the Jordan where lions were known to have lived, and hence the area was considered dangerous. See Jer 49:19; 50:44. The Lord here seems to be telling Jeremiah that the situation will only get worse. If he has trouble contending with the plot from his fellow townsmen, what will he do when the whole country sets up a cry against him?
  18. Jeremiah 12:6 tn This is an attempt to give some contextual sense to the particle “for, indeed” (כִּי, ki).sn If the truth be known, Jeremiah was not safe even in the context of his own family. They were apparently part of the plot by the people of Anathoth to kill him.
  19. Jeremiah 12:6 tn Heb “they have called after you fully”; or “have lifted up loud voices against you.” The word “against” does not seem quite adequate for the preposition “after.” The preposition “against” would be Hebrew עַל (ʿal). The idea appears to be that they are chasing after him, raising their voices, along with those of the conspirators, to have him killed.
  20. Jeremiah 12:6 tn Heb “good things.” See BDB 373 s.v. II טוֹב 2 for this nuance and compare Prov 12:25 for usage.
  21. Jeremiah 12:7 tn Heb “my house.” Or, “I have abandoned my nation.” The word “house” has been used throughout Jeremiah for the temple (e.g., 7:2, 10), the nation or people of Israel or Judah (e.g. 3:18, 20), and the descendants of Jacob (i.e., the Israelites, e.g., 2:4). Here the parallelism argues that it refers to the nation of Judah. The translation throughout vv. 5-17 assumes that the verb forms are prophetic perfects, the form that conceives of the action as being as good as done. It is possible that the forms are true perfects and refer to a past destruction of Judah. If so, it may have been connected with the assaults against Judah in 598/7 b.c. by the Babylonians and the nations surrounding Judah that are recorded in 2 Kgs 24:14. No other major recent English version reflects these as prophetic perfects besides NIV and NCV, which does not use the future until v. 10. Hence the translation is somewhat tentative. C. Feinberg, “Jeremiah,” EBC 6:459 takes them as prophetic perfects, and H. Freedman (Jeremiah [SoBB], 88) mentions that as a possibility for explaining the presence of this passage here. For another example of an extended use of the prophetic perfect without imperfects interspersed, see Isa 8:23-9:6 HT (9:1-7 ET). The translation assumes they are prophetic and are part of the Lord’s answer to the complaint about the prosperity of the wicked; both the wicked Judeans and the wicked nations God will use to punish them will be punished.
  22. Jeremiah 12:7 tn Heb “my inheritance.”
  23. Jeremiah 12:7 tn Heb “the beloved of my soul.” Here “soul” stands for the person and is equivalent to “my.”
  24. Jeremiah 12:7 tn Heb “will give…into the hands of.”
  25. Jeremiah 12:8 tn See the note on the previous verse.
  26. Jeremiah 12:8 tn Heb “have become to me like a lion.”
  27. Jeremiah 12:8 tn Heb “have given against me with her voice.”
  28. Jeremiah 12:8 tn Or “so I will reject her.” The word “hate” is sometimes used in a figurative way to refer to being neglected, i.e., treated as though unloved. In these contexts it does not have the same emotive connotations that a typical modern reader would associate with hate. See Gen 29:31, 33 and E. W. Bullinger, Figures of Speech, 556.
  29. Jeremiah 12:9 tn Or “like speckled birds of prey.” The meanings of these words are uncertain. In the Hebrew text the sentence is a question, either, “Is not my inheritance to me a bird of prey, [or] a hyena?” or, “Is not my inheritance to me a speckled bird of prey?” The question, expecting a positive answer, appears here as an affirmative statement. The meaning of the second Hebrew word in the verse, occurring only here, is debated. BDB 840 s.v. צָבוּעַ relates it to a word translated “dyed stuff” that also occurs only once (Judg 5:30). HALOT 936 s.v. צָבוּעַ compares a word found in the cognates meaning “hyena.” This is more likely and is the interpretation followed by the Greek, which reads the first two words as “cave of a hyena.” This translation has led some scholars to posit a homonym for the word “bird of prey” meaning “cave” that is based on Arabic parallels. The metaphor would then be of Israel carried off by hyenas and surrounded by birds of prey. The evidence for the meaning “cave” is weak and would involve a wordplay of a rare homonym with another word that is better known. For a discussion of the issues see J. Barr, Comparative Philology and the Text of the Old Testament, 128-29, 153.
  30. Jeremiah 12:9 tn Heb “Are birds of prey around her?” The question is again rhetorical and expects a positive answer. The birds of prey are, of course, the hostile nations surrounding her. The metaphor involved in these two lines may be interpreted differently. God could consider Israel a proud bird of prey (hence the word for speckled) but one surrounded and under attack by other birds of prey. The fact that the sentences are divided into two rhetorical questions speaks somewhat against this.
  31. Jeremiah 12:9 tn Heb “Go, gather all the beasts of the field [= wild beasts]. Bring them to devour.” The verbs are masculine plural imperatives addressed rhetorically to some unidentified group (the heavenly counsel?). See the notes on 5:1 for further discussion. Since translating literally would raise a question about who the commands are addressed to, they have been turned into passive third person commands to avoid confusion. The metaphor has likewise been turned into a simile to help the modern reader. By the way, the imperatives here implying future action argue that the passage is future and that it is correct to take the verb forms as prophetic perfects.
  32. Jeremiah 12:10 tn Heb “Many shepherds.” For the use of the term “shepherd” as a figure for rulers see the notes on 10:21.
  33. Jeremiah 12:10 tn Heb “my vineyard.” To translate literally would presuppose an unlikely familiarity with this figure on the part of some readers. Some translate as “vineyards,” but that is misleading because it misses the figurative nuance altogether.sn The figures of Israel as God’s vine and the land as God’s vineyard are found several times in the Bible. The best known of these is the extended metaphor in Isa 5:1-7. This figure also appears in Jer 2:20.
  34. Jeremiah 12:10 tn Heb “my portion.”
  35. Jeremiah 12:11 tn For the use of this verb see the notes on 12:4. Some understand the homonym here as meaning “it [the desolated land] will mourn to me.” However, the only other use of the preposition עַל (ʿal) with this root means “to mourn over” not “to” (cf. Hos 10:5). For the use of the preposition here see BDB 753 s.v. עַל II.1.b and compare the use in Gen 48:7.
  36. Jeremiah 12:11 tn Heb “But there is no man laying it to heart.” For the idiom here see BDB 525 s.v. לֵב II.3.d and compare the usage in Isa 42:25; 47:7.sn There is a very interesting play on words and sounds in this verse that paints a picture of desolation and the pathos it evokes. Part of this is reflected in the translation. The same Hebrew word referring to a desolation or a waste (שְׁמֵמָה, shememah) is repeated three times at the end of three successive lines (the first is the last line of v. 10), and the related verb is found at the beginning of the fourth (נָשַׁמָּה, nashammah). A similar sounding word is found in the second of the three successive lines (שָׁמָהּ, shamah = “he [they] will make it”). This latter word is part of a further play because it is repeated in a different form (שָׁם, sham = “laying”) in the last two lines of the verse: they lay it waste, but no one lays it to heart. There is also an interesting contrast between the sorrow the Lord feels and the inattention of the people.
  37. Jeremiah 12:12 tn Heb “destroyers.”
  38. Jeremiah 12:12 tn Heb “It is the Lord’s consuming sword.”
  39. Jeremiah 12:12 tn Heb “For a sword of the Lord will devour.” The sword is often symbolic for destructive forces of all kinds. Here and in Isa 34:6; Jer 47:6, it is symbolic of the enemy armies that the Lord uses to carry out destructive punishment against his enemies, hence the translation “his destructive weapon.” A similar figure is use in Isa 10:5, where the figure is more clearly identified; Assyria is the rod/club that the Lord will use to discipline unfaithful Israel.
  40. Jeremiah 12:12 tn Heb “There is no peace to all flesh.”
  41. Jeremiah 12:13 sn Invading armies lived off the land, using up all the produce and destroying everything they could not consume.
  42. Jeremiah 12:13 tn The pronouns here are actually second plural: Heb “Be ashamed/disconcerted because of your harvests.” Because the verb form (וּבֹשׁוּ, uvoshu) can either be Qal perfect third plural or Qal imperative masculine plural, many emend the pronoun on the noun to third plural (see, e.g., BHS). However, this is the easier reading and is not supported by either the Latin or the Greek, which have second plural. This is probably another case of the shift from description to direct address that has been met with several times already in Jeremiah (the figure of speech called apostrophe; for other examples see, e.g., 9:4; 11:13). As in other cases, the translation has been leveled to third plural to avoid confusion for the contemporary English reader. For the meaning of the verb here see BDB 101 s.v. בּוֹשׁ Qal.2 and compare the usage in Jer 48:13.
  43. Jeremiah 12:13 tn Heb “be disappointed in their harvests from the fierce anger of the Lord.” The translation makes explicit what is implicit in the elliptical poetry of the Hebrew original.
  44. Jeremiah 12:14 tn Heb “Thus says the Lord concerning….” This structure has been adopted to prevent a long, dangling introduction to what the Lord has to say, which does not begin until the middle of the verse in Hebrew. The first person address was adopted because the speaker is still the Lord, as in vv. 7-13.
  45. Jeremiah 12:14 tn Heb “my wicked neighbors.”
  46. Jeremiah 12:14 tn Heb “touched.” For the nuance of this verb here see BDB 619 s.v. נָגַע Qal.3 and compare the usage in 1 Chr 16:22, where it is parallel to “do harm to,” and in Zech 2:8, where it is parallel to “plundered.”
  47. Jeremiah 12:14 tn Heb “the inheritance which I caused my people Israel to inherit.” Compare 3:18.
  48. Jeremiah 12:14 tn Heb “I will uproot the house of Judah from their midst.”sn There appears to be an interesting play on the Hebrew word translated “uproot” in this verse. In the first instance it refers to “uprooting the nations from upon their lands,” i.e., to exiling them. In the second instance it refers to “uprooting the Judeans from the midst of them,” i.e., to rescuing them.
  49. Jeremiah 12:15 tn For the use of the verb “turn” (שׁוּב, shuv) in this sense, see BDB s.v. שׁוּב Qal.6.g and compare the usage in Pss 90:13; 6:4; and Joel 2:14. It does not simply mean “again” as several of the English versions render it.
  50. Jeremiah 12:15 sn The Lord is sovereign over the nations and has allotted each of them their lands. See Deut 2:5 (Edom); 2:9 (Moab); 2:19 (Ammon). He promised to restore not only his own people Israel to their land (Jer 32:37), but also Moab (Jer 48:47) and Ammon (Jer 49:6).
  51. Jeremiah 12:16 tn Heb “the ways of my people.” For this nuance of the word “ways” compare 10:2 and the notes there.
  52. Jeremiah 12:16 tn Heb “taught my people to swear by Baal.”
  53. Jeremiah 12:16 tn The words “I swear” are not in the text but are implicit to the oath formula. They are supplied in the translation for clarity.
  54. Jeremiah 12:16 tn The words “If they do these things” are not in the text. They are part of an attempt to break up a Hebrew sentence that is long and complex into equivalent shorter sentences consistent with contemporary English style. Verse 16 in Hebrew is all one sentence with a long, complex conditional clause followed by a short consequence: “If they actually learn the ways of my people, to swear by my name, ‘By the life of the Lord,’ as they taught my people to swear by Baal, then they will be built up in the midst of my people.” The translation strives to create the same contingencies and modifications by breaking up the sentence into shorter sentences in accord with contemporary English style.
  55. Jeremiah 12:16 tn Heb “they will be built up among my people.” The expression “be built up among” is without parallel. However, what is involved here is conceptually parallel to the ideas expressed in Isa 19:23-25 and Zech 14:16-19. That is, these people will be allowed to live on their own land, to worship the Lord there, and to come to Jerusalem to celebrate the feasts. To translate literally would be meaningless or misleading for many readers.
  56. Jeremiah 12:17 tn Heb “But if they will not listen, I will uproot that nation, uprooting and destroying.” IBHS 590-91 §35.3.2d is likely right in seeing the double infinitive construction here as an intensifying infinitive followed by an adverbial infinitive qualifying the goal of the main verb, “uproot it in such a way as to destroy it.” However, to translate that way “literally” would not be very idiomatic in contemporary English. The translation strives for the equivalent. Likewise, to translate using the conditional structure of the original seems to put the emphasis of the passage in its context on the wrong point.
  57. Jeremiah 13:1 tn The term here (אֵזוֹר, ʾezor) has been rendered in various ways: “girdle” (KJV, ASV), “waistband” (NASB), “waistcloth” (RSV), “sash” (NKJV), “belt” (NIV, NCV, NLT), and “loincloth” (NAB, NRSV, NJPS, REB). The latter is most accurate according to J. M. Myers, “Dress and Ornaments,” IDB 1:870, and W. L. Holladay, Jeremiah (Hermeneia), 1:399. It was a short, skirt-like garment reaching from the waist to the knees and worn next to the body (cf. v. 9). The modern equivalent is “shorts” as in TEV/GNB, CEV.sn The linen shorts (Heb “loincloth”) were representative of Israel and the wearing of them was to illustrate the Lord’s close relation to his people (v. 11). Since the priests’ garments were to be made wholly of linen (cf. Exod 28; Ezek 44:17-18), the fact that the shorts were to be made of linen probably was to symbolize the nature of Israel’s calling: they were to be a kingdom of priests and a holy nation (Exod 19:5-6). Just as the linen garments of the priest were to give him special honor and glory (Exod 28:40), so the linen garment was to be a source of praise and glory to the Lord (v. 11).
  58. Jeremiah 13:1 tn Heb “upon your loins.” The “loins” were the midriff of the body from the waist to the knees. For a further discussion including the figurative uses see, IDB, “Loins,” 3:149.
  59. Jeremiah 13:1 tn Or “Do not ever put them in water,” i.e., “Do not even wash them.”sn The fact that the garment was not to be put in water is not explained. A possible explanation within the context is that it was to be worn continuously, not even taken off to wash it. That would illustrate that the close relationship that the Lord had with his people was continuous and indissoluble. Other explanations are that it was not to be gotten wet because (1) that would have begun the process of rotting (This assumes that the rotting was done by the water of the Euphrates. But it was buried in a crack in the rocks, not in the river itself); (2) that would have made it softer and easier to wear; or (3) that showed that the garment was new, clean, and fresh from the merchant. For this latter interpretation see J. A. Thompson, Jeremiah (NICOT), 64. For a fuller discussion of most of the issues connected with this acted-out parable see W. McKane, Jeremiah (ICC), 1:285-92. However, the reason is not explained in the text, and there is not enough evidence in the text to come to a firm conclusion, though the most likely possibility is that it was not to be taken off and washed but worn continuously.
  60. Jeremiah 13:2 tn Heb “word, message.”
  61. Jeremiah 13:2 tn Heb “on my loins.” The “loins” were the midriff of the body from the waist to the knees. For a further discussion, including the figurative uses, see R. C. Dentan, “Loins,” IDB 3:149-50.
  62. Jeremiah 13:4 tn Heb “which are upon your loins.” See further the notes on v. 1.
  63. Jeremiah 13:4 tn Heb “Get up and go.” The first verb is not literal but is idiomatic for the initiation of an action.
  64. Jeremiah 13:4 tn There has been a great deal of debate about whether the place referred to here is a place (Parah [= Perath] mentioned in Josh 18:23, modern Khirbet Farah, near a spring ʿain Farah) about three-and-a-half miles from Anathoth, which was Jeremiah’s home town, or the Euphrates River. Elsewhere the word “Perath” always refers to the Euphrates, but it is either preceded by the word “river of” or there is contextual indication of reference to the Euphrates. Because a journey to the Euphrates and back would involve a journey of more than 700 miles (1,100 km) and take some months, scholars both ancient and modern have questioned whether “Perath” refers to the Euphrates here and, if it does, whether a real journey was involved. Most of the attempts to identify the place with the Euphrates involve misguided assumptions that this action was a symbolic message to Israel about exile or the corrupting influence of Assyria and Babylon. However, unlike the other symbolic acts in Jeremiah (and in Isaiah and Ezekiel), the symbolism is not part of a message to the people but to Jeremiah; the message is explained to him (vv. 9-11), not the people. In keeping with some of the wordplays that are somewhat common in Jeremiah, it is likely that the reference here is to a place, Parah, which was near Jeremiah’s hometown but whose name would naturally suggest to Jeremiah, later in the Lord’s explanation in vv. 9-11, Assyria-Babylon as a place connected with Judah’s corruption (see the notes on vv. 9-10). For further discussion the reader should consult the commentaries, especially W. Holladay, Jeremiah (Hermeneia), 1:396, and W. McKane, Jeremiah (ICC), 1:285-92, who take opposite positions on this issue.
  65. Jeremiah 13:4 sn The significance of this act is explained in vv. 9-10. See the notes there for explanation.
  66. Jeremiah 13:5 tc The translation reads בִּפְרָתָה (bifratah) with 4QJera as noted in W. L. Holladay, Jeremiah (Hermeneia), 1:393 instead of בִּפְרָת (bifrat) in the MT.
  67. Jeremiah 13:6 tn Heb “Get from there.” The words “from there” are not necessary to the English sentence. They would lead to a redundancy later in the verse, i.e., “from there…bury there.”
  68. Jeremiah 13:7 tn Heb “dug and took.”
  69. Jeremiah 13:7 tn Heb “And behold.”
  70. Jeremiah 13:9 tn Heb “Thus says the Lord.”
  71. Jeremiah 13:9 tn In a sense this phrase, which is literally “according to thus” or simply “thus,” points both backward and forward: backward to the acted-out parable and forward to the explanation which follows.
  72. Jeremiah 13:9 tn Many of the English versions have erred in rendering this word “pride” or “arrogance,” with the resultant implication that the Lord is going to destroy Israel’s pride, i.e., humble them through the punishment of exile. However, BDB 144-45 s.v. גָּאוֹן 1 is more probably correct when they classify this passage among those that deal with the “‘majesty, excellence’ of nations, their wealth, power, magnificence of buildings….” The closest parallels to the usage here are in Zech 10:11 (parallel to scepter of Egypt); Ps 47:4 (47:5 HT; parallel to “our heritage” = “our land”); Isa 14:11; and Amos 8:7. The term is further defined in v. 11, where it refers to their special relationship and calling. To translate it “pride” or “arrogance” also ruins the wordplay on “ruin” (נִשְׁחַת [nishkhat] in v. 7 and אַשְׁחִית [ʾashkhit] in v. 9).sn Scholars ancient and modern are divided over the significance of the statement I will ruin the highly exalted position in which Judah and Jerusalem take pride (Heb “I will ruin the pride of Judah and Jerusalem”). Some feel that it refers to the corrupting influence of Assyria and Babylon, and others feel that it refers to the threat of Babylonian exile. However, F. B. Huey (Jeremiah, Lamentations [NAC], 144) is correct in observing that the Babylonian exile did not lead to the rottenness of Judah; the corrupting influence of the foreign nations did. In Jeremiah’s day this came through the age-old influences of the Canaanite worship of Baal, but also through the astral worship introduced by Ahaz and Manasseh. For an example of the corrupting influence of Assyria on Judah through Ahaz’s political alliances, see 2 Kgs 16 and also compare the allegory in Ezek 23:14-21. It was while the “linen shorts” were off Jeremiah’s body and buried in the rocks that the linen shorts were ruined. So the Lord “ruined” the privileged status that resulted from Israel’s close relationship to him (cf. v. 11). For the “problem” created by the Lord ruining Israel through corrupting influence, compare the notes on Jer 4:10 and also passages like Isa 63:17 and Isa 6:10. If the parable simply emphasized ruin, though, the exile could be in view.
  73. Jeremiah 13:10 tn Heb “to listen to my words.”
  74. Jeremiah 13:10 tn Heb “and [they follow] after.” See the translator’s note at 2:5 for the idiom.
  75. Jeremiah 13:10 tn The structure of this verse is a little unusual. It consists of a subject, “this wicked people,” qualified by several “which” clauses preceding a conjunction and a form which would normally be taken as a third person imperative (a Hebrew jussive; וִיהִי, vihi). This construction, called casus pendens by Hebrew grammarians, lays focus on the subject, here calling attention to the nature of Israel’s corruption that makes it rotten and useless to God. See GKC 458 §143.d for other examples of this construction.
  76. Jeremiah 13:11 tn The words “I say” are “Oracle of the Lord” in Hebrew, and are located at the end of this statement in the Hebrew text rather than the beginning. However, they are rendered in the first person and placed at the beginning for smoother English style.
  77. Jeremiah 13:11 tn Heb “all the house of Israel and all the house of Judah.”
  78. Jeremiah 13:11 tn It would be somewhat unnatural in English to render the play on the word translated here “cling tightly” and “bound tightly” in a literal way. They are from the same root word in Hebrew (דָּבַק, davaq), a word that emphasizes the closest of personal relationships and the loyalty connected with them. It is used, for example, of the relationship of a husband and a wife and the loyalty expected of them (cf. Gen 2:24; for other similar uses see Ruth 1:14; 2 Sam 20:2; Deut 11:22).
  79. Jeremiah 13:11 tn Heb “I bound them…in order that they might be to me for a people and for a name and for praise and for honor.” The sentence has been separated from the preceding and an equivalent idea expressed that is more in keeping with contemporary English style.
  80. Jeremiah 13:12 tn Heb “So you shall say this word [or message] to them.”
  81. Jeremiah 13:12 tn Heb “Every wine jar is supposed to be filled with wine.”sn Some scholars understand this as a popular proverb like that in Jer 31:29 and Ezek 18:2. Instead this is probably a truism; the function of wine jars is to be filled with wine. This may relate to the preceding verses where the Lord set forth his intention for Israel. It forms the basis for a ironic threat of judgment because they have failed to fulfill his purpose.
  82. Jeremiah 13:12 tn This is an attempt to render a construction that involves an infinitive of a verb being added before the same verb in a question that expects a positive answer. There may, by the way, be a pun being passed back and forth here involving the sound play been “fool” (נָבָל, naval) and “wine bottle” (נֶבֶל, nevel).
  83. Jeremiah 13:13 tn The Greek version is likely right in interpreting the construction of two perfects preceded by the conjunction as contingent or consequential here, i.e., “and when they say…then say.” See GKC 494 §159.g. However, to render literally would create a long sentence. Hence, the words “will probably” have been supplied in v. 12 in the translation to set up the contingency/consequential sequence in the English sentences.
  84. Jeremiah 13:13 sn It is probably impossible to convey in a simple translation all the subtle nuances that are wrapped up in the words of this judgment speech. The word translated “stupor” here is literally “drunkenness,” but the word has in the context an undoubtedly intended double reference. It refers first to the drunken-like stupor of confusion on the part of leaders and citizens of the land that will cause them to clash with one another. But it also probably refers to the reeling under God’s wrath that results from this (cf. Jer 25:15-29, especially vv. 15-16). Moreover, there is still the subtle little play on wine jars. The people are like the wine jars which were supposed to be filled with wine. They were to be a special people to bring glory to God but they had become corrupt. Hence, like wine jars they would be smashed against one another and broken to pieces (v. 14). All of this, both “fill them with the stupor of confusion” and “make them reel under God’s wrath,” cannot be conveyed in one translation.
  85. Jeremiah 13:13 tn Heb “who sit on David’s throne.”
  86. Jeremiah 13:13 tn In Hebrew this is all one long sentence with one verb governing compound objects. It is broken up here in conformity with English style.
  87. Jeremiah 13:14 tn Or “children along with their parents”; Heb “fathers and children together.”
  88. Jeremiah 13:14 tn Heb “I will not show…so as not to destroy them.”
  89. Jeremiah 13:15 tn The words “Then I said to the people of Judah” are not in the text but are implicit from the address in v. 15 and the content of v. 17. They are supplied in the translation for clarity to show the shift from the Lord’s speaking to Jeremiah’s.
  90. Jeremiah 13:16 tn Heb “Give glory/respect to the Lord your God.” For this nuance of the word “glory” (כָּבוֹד, kavod), see BDB 459 s.v. כָּבוֹד 6.b and compare the usage in Mal 1:6 and Josh 7:19.
  91. Jeremiah 13:16 tn The words “of disaster” are not in the text. They are supplied in the translation to explain the significance of the metaphor to readers who may not be acquainted with the metaphorical use of light and darkness for salvation and joy and distress and sorrow respectively.sn For the metaphorical use of these terms the reader should consult O. A. Piper, “Light, Light and Darkness,” IDB 3:130-32. For the association of darkness with the Day of the Lord, the time when he will bring judgment, see, e.g., Amos 5:18-20. For the association of darkness with exile see Isa 9:1-2 (8:23-9:1 HT).
  92. Jeremiah 13:16 tn Heb “your feet stumble.”
  93. Jeremiah 13:16 tn Heb “you stumble on the mountains at twilight.” The added words are again supplied in the translation to help explain the metaphor to the uninitiated reader.
  94. Jeremiah 13:16 tn Heb “and while you hope for light, he will turn it into deep darkness and make [it] into gloom.” The meaning of the metaphor is again explained through the addition of the “of” phrases for readers who are unacquainted with the metaphorical use of these terms.sn For the meaning and usage of the term “deep darkness” (צַלְמָוֶת, tsalmavet), see the notes on Jer 2:6. For the association of the term with exile, see Isa 9:2 (9:1 HT). For the association of the word gloom with the Day of the Lord, see Isa 60:2; Joel 2:2; Zeph 1:15.
  95. Jeremiah 13:17 tn Heb “If you will not listen to it.” For the use of the feminine singular pronoun to refer to the idea(s) expressed in the preceding verse(s), see GKC 440-41 §135.p.
  96. Jeremiah 13:17 tn Heb “Tearing [my eye] will tear and my eye will run down [= flow] with tears.”sn The depth of Jeremiah’s sorrow for the sad plight of his people, if they refuse to repent, is emphasized by the triple repetition of the word “tears,” twice in an emphatic verbal expression (Hebrew infinitive before finite verb) and once in the noun.
  97. Jeremiah 13:17 tn Heb “because the Lord’s flock will…” The pronoun “you” is supplied in the translation to avoid the shift in English from the second person address at the beginning to the third person affirmation at the end. It also helps explain the metaphor of the people of Israel as God’s flock for some readers who may be unfamiliar with that metaphor.
  98. Jeremiah 13:17 tn The verb is once again in the form of “as good as done” (the Hebrew prophetic perfect).
  99. Jeremiah 13:18 tn The words “The Lord told me” are not in the text but are implicit in the shift from second plural pronouns in vv. 15-17 to second singular in the Hebrew text of this verse. These words are supplied in the translation for clarity.
  100. Jeremiah 13:18 tn Or “You will come down from your thrones”; Heb “Make low! Sit!” This is a case of a construction where two forms in the same case, mood, or tense are joined in such a way that one (usually the first) is intended as an adverbial or adjectival modifier of the other (a figure called hendiadys). This is also probably a case where the imperative is used to express a distinct assurance or promise. See GKC 324 §110.b and compare the usage in Isa 37:30 and Ps 110:2.sn The king and queen mother are generally identified as Jehoiachin and his mother, who were taken into captivity with many of the leading people of Jerusalem in 597 b.c. See Jer 22:26; 29:2; 2 Kgs 24:14-16.
  101. Jeremiah 13:18 tn Heb “have come down.” The verb here and those in the following verses are further examples of the “as good as done” form of the Hebrew verb (the prophetic perfect).
  102. Jeremiah 13:18 tc The translation follows the common emendation of a word normally meaning “place at the head” (מַרְאֲשׁוֹת [marʾashot] plus pronoun = מַרְאֲשׁוֹתֵיכֶם [marʾashotekhem]) to “from your heads” (מֵרָאשֵׁיכֶם, meraʾshekhem) following the ancient versions. The meaning “tiara” is nowhere else attested for this word.
  103. Jeremiah 13:19 tn Heb “The towns of the Negev will be shut.”
  104. Jeremiah 13:19 tn Heb “There is no one to open them.” The translation is based on the parallel in Josh 6:1 where the very expression in the translation is used. Opening the city would have permitted entrance (of relief forces) as well as exit (of fugitives).
  105. Jeremiah 13:19 sn The statements are poetic exaggerations (hyperbole), as most commentaries note. Even in the exile of 587 b.c. not “all” of the people of Jerusalem or of Judah were exiled (cf. the context of 2 Kgs 24:14-16 again).
  106. Jeremiah 13:20 tn The words “Then I said” are not in the text. They are supplied in the translation to show the shift in speaker from vv. 18-19, where the Lord is speaking to Jeremiah.
  107. Jeremiah 13:20 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 to 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, 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.”
  108. Jeremiah 13:20 tn The word “enemy” is not in the text but is implicit. It supplied in the translation for clarity.sn On the phrase the enemy that is coming from the north see Jer 1:14-15; 4:6; 6:1, 22; 10:22.
  109. Jeremiah 13:20 tn Heb “the flock that was given to you.”
  110. Jeremiah 13:20 tn Heb “the sheep of your pride.” The words “of people” and the quotes around “sheep” are intended to carry over the metaphor in such a way that readers unfamiliar with the metaphor will understand it.
  111. Jeremiah 13:21 tn Or what is perhaps more rhetorically equivalent, “Will you not be surprised?”
  112. Jeremiah 13:21 tn The words “The Lord” are not in the text. Some commentators make the enemy the subject, but they are spoken of as “them.”
  113. Jeremiah 13:21 tn Or “to be rulers.” The translation of these two lines is somewhat uncertain. Their sentence structure raises problems in translation. The Hebrew text reads, “What will you do when he appoints over you (see BDB 823 s.v. פָּקַד Qal.B.2), and you yourself taught them, over you, friends [or “chiefs” (see BDB 48 s.v. I אַלּוּף 2 and Ps 55:13 for the former and BDB 49 s.v. II אַלּוּף and Exod 15:15 for the latter)] for a head.” The translation assumes that the clause “and you yourself taught them [= made them accustomed, i.e., “prepared”] [to be] over you” is parenthetical, coming between the verb “appoint” and its object and object modifier (i.e., “appointed over you allies for rulers”). A quick check of other English versions will show how varied the translation of these lines has been. Most English versions seem to ignore the second “over you” after “you taught them.” Some rearrange the text to get what they think is a sensible meaning. For a fairly thorough treatment see W. McKane, Jeremiah (ICC), 1:308-10.sn What is being alluded to here is the political policy of vacillating alliances through which Judah brought about her own downfall, allying herself first with Assyria, then Egypt, then Babylon, and then Egypt again. See 2 Kgs 23:29-24:7 for an example of this policy and the disastrous consequences.
  114. Jeremiah 13:21 tn Heb “Will not pain [here = mental anguish] take hold of you like a woman giving birth.” The question is rhetorical expecting a positive answer.
  115. Jeremiah 13:22 tn Heb “say in your heart.”
  116. Jeremiah 13:22 tn Heb “Your skirt has been uncovered, and your heels have been treated with violence.” This is the generally accepted interpretation of these phrases. See, e.g., BDB 784 s.v. עָקֵב a and HALOT 329 s.v. I חָמַס Nif. The significance of the actions here are part of the metaphor (i.e., personification) of Jerusalem as an adulteress having left her husband and have been explained in the translation for the sake of readers unfamiliar with the metaphor.sn The actions here were part of the treatment of an adulteress by her husband, intended to shame her. See Hos 2:3, 10 (2:5, 12 HT); Isa 47:4.
  117. Jeremiah 13:22 tn The translation has been restructured to break up a long sentence involving a conditional clause and an elliptical consequential clause. It has also been restructured to define more clearly what “these things” are. The Hebrew text reads, “And if you say, ‘Why have these things happened to me?’ Because of the greatness of your iniquity your skirts [= what your skirt covers] have been uncovered, and your heels have been treated with violence.”
  118. Jeremiah 13:23 tn This is a common proverb in English coming from this biblical passage. For cultures where it is not proverbial, perhaps it would be better to translate “Can black people change the color of their skin?” Strictly speaking these are “Cushites” inhabitants of a region along the upper Nile south of Egypt. The Greek text is responsible for the identification with Ethiopia. The term in Greek is actually an epithet meaning “burnt face.”
  119. Jeremiah 13:23 tn Heb “Can the Cushite change his skin or the leopard his spots? [Then] you also will be able to do good who are accustomed to do evil.” The English sentence has been restructured and rephrased in an attempt to produce some of the same rhetorical force the Hebrew original has in this context.
  120. Jeremiah 13:24 tn The words, “The Lord says” are not in the text at this point. The words “an oracle of the Lord” does, however, occur in the middle of the next verse, and it is obvious the Lord is the speaker. The words have been moved up from the next verse to enhance clarity.
  121. Jeremiah 13:24 tn Heb “them.” This is another example of the rapid shift in pronouns seen several times in the book of Jeremiah. The pronouns in the preceding and the following are second feminine singular. It might be argued that “them” goes back to the “flock”/“sheep” in v. 20, but the next verse refers the fate described here to “you” (feminine singular). This may be another example of the kind of metaphoric shift in referents discussed in the notes on 13:20 above. Besides, it would sound a little odd in the translation to speak of scattering one person like chaff.
  122. Jeremiah 13:24 sn Compare the threat using the same metaphor in Jer 4:11-12.
  123. Jeremiah 13:26 tn Heb “over your face and your shame will be seen.” The words “like a disgraced adulteress” are not in the text but are supplied in the translation to explain the metaphor. See the notes on 13:22.
  124. Jeremiah 13:27 tn Heb “Jerusalem.” This word has been pulled up from the end of the verse to help make the transition. The words “people of” have been supplied in the translation here to ease the difficulty mentioned earlier of sustaining the personification throughout.
  125. Jeremiah 13:27 tn Heb “[I have seen] your adulteries, your neighings, and your shameless prostitution.” The meanings of the metaphorical references have been incorporated in the translation for the sake of clarity for readers of all backgrounds.sn The sentence is rhetorically loaded. It begins with three dangling objects of the verb, all describing their adulterous relationship with the false gods under different figures that are resumed later under the words “your disgusting acts.” The Hebrew sentence reads, “Your adulteries, your neighings, your shameful prostitution, upon the hills in the fields I have seen your disgusting acts.” This sentence drips with explosive disgust at their adulterous betrayal.
  126. Jeremiah 13:27 tn Heb “your disgusting acts.” This word is almost always used of idolatry or of the idols themselves. See BDB 1055 s.v. שִׁקֻּוּץ and Deut 29:17 and Jer 4:1; 7:30.
  127. Jeremiah 13:27 tn Heb “Woe to you!”sn See Jer 4:13, 31; 6:4; 10:19 for usage, and the notes on 4:13 and 10:19.
  128. Jeremiah 14:1 sn The form of Jer 14:1-15:9 is very striking rhetorically. It consists essentially of laments and responses to them. However, what makes it so striking is its deviation from normal form (cf. 2 Chr 20:5-17 for what would normally be expected). The descriptions of the lamentable situation come from the mouth of God, not the people (cf.14:1-6, 17-18). The prophet utters the petitions with statements of trust (14:7-9, 19-22), and the Lord answers, not with oracles promising deliverance but promising doom (14:10; 15:1-9). In the course of giving the first oracle of doom, the Lord commands Jeremiah not to pray for the people (14:11-12), and Jeremiah tries to provide an excuse for their actions (14:13). The Lord responds to that with an oracle of doom on the false prophets (14:14-16).
  129. Jeremiah 14:1 tn Heb “that which was.”
  130. Jeremiah 14:1 sn Drought was one of the punishments for failure to adhere to the terms of their covenant with God. See Deut 28:22-24 and Lev 26:18-20.
  131. Jeremiah 14:2 tn Heb “Judah mourns; its gates pine away; they are in mourning on the ground.” There are several figures of speech involved here. The basic figure is that of personification, where Judah and it cities are said to be in mourning. However, in the third line the figure is a little hard to sustain because “they” are in mourning on the ground. That presses the imagination of most moderns a little too far. Hence the personification has been translated as “people of” throughout. The term “gates” here is used as part for whole for the “cities” themselves, as in several other passages in the OT (cf. BDB 1045 s.v. שַׁעַר 2.b, c and see, e.g., Isa 14:31).
  132. Jeremiah 14:2 tn The words “to me” are not in the text. They are implicit from the fact that the Lord is speaking. They are supplied in the translation for clarity.
  133. Jeremiah 14:3 tn Though the concept of “cisterns” is probably not familiar to some readers, it would be a mistake to translate this word as “well.” Wells have continual sources of water. Cisterns were pits dug in the ground and lined with plaster to hold rainwater. The drought had exhausted all the water in the cisterns.
  134. Jeremiah 14:3 tn The word “containers” is a generic word in Hebrew meaning “vessels.” It would probably in this case involve water “jars” or “jugs.” But since in contemporary English one would normally associate those terms with smaller vessels, “containers” may be safer.
  135. Jeremiah 14:3 tn Heb “they cover their heads.” Some of the English versions have gone wrong here because of the “normal” use of the words translated here “disappointed” and “dismayed.” Regularly translated “ashamed” and “disgraced, humiliated, dismayed” elsewhere (see e.g., Jer 22:22), they are somewhat synonymous terms that are often parallel or combined. The key here, however, is the expression “they cover their heads,” which is used in 2 Sam 15:30 for the expression of grief. Moreover, the word translated “disappointed” (בּוֹשׁ, bosh) here is used that way several times. See, for example, Jer 12:13 and consult examples in BDB 101 s.v. בּוֹשׁ Qal.2. A very similar context with the same figure is found in Jer 2:36-37.
  136. Jeremiah 14:4 tn For the use of the verb “is cracked” here, see BDB 369 s.v. חָתַת Qal.1 and compare the usage in Jer 51:56, where it refers to broken bows. The form is a relative clause without relative pronoun (cf., GKC 486-87 §155.f). The sentence as a whole is related to the preceding through a particle meaning “because of” or “on account of.” Hence the subject and verb have been repeated to make the connection.
  137. Jeremiah 14:5 tn Heb “she gives birth and abandons.”
  138. Jeremiah 14:6 tn Heb “their eyes are strained because there is no verdure.”
  139. Jeremiah 14:7 tn The words “Then I said” are not in the text. However, it cannot be a continuation of the Lord’s speech, and the people have consistently refused to acknowledge their sin. The fact that the prayers here and in vv. 19-22 are followed by an address from God to Jeremiah regarding prayer (cf. 4:11 and the interchanges there between God and Jeremiah, and 15:1) also argues that the speaker is Jeremiah. He is again identifying with his people (cf. 8:18-9:2). Here he takes up the petition part of the lament, which often contains elements of confession of sin and statements of trust. In 14:1-6 God portrays to Jeremiah the people’s lamentable plight instead of their describing it to him. Here Jeremiah prays what they should pray. The people are strangely silent throughout.
  140. Jeremiah 14:7 tn Heb “Act for the sake of your name.” For the usage of “act” in this absolute, unqualified sense, cf. BDB 794 s.v. עָשָׂה Qal.I.r and compare the usage, e.g., in 1 Kgs 8:32 and 39. For the nuance of “for the sake of your name,” compare the usage in Isa 48:9 and Ezek 20:9, 14.
  141. Jeremiah 14:7 tn Or “bear witness against us,” or “can be used as evidence against us,” to keep the legal metaphor. Heb “testify against.”
  142. Jeremiah 14:7 tn The Hebrew particle כִּי (ki) can scarcely be causal here; it is either intensive (BDB 472 s.v. כִּי 1.e) or concessive (BDB 473 s.v. כִּי 2.c). The parallel usage in Gen 18:20 argues for the intensive force, as does the fact that the concessive has already been expressed by אִם (ʾim).
  143. Jeremiah 14:8 tn It would be a mistake to translate this word as “stranger.” This word (גֵּר, ger) refers to a resident alien or resident foreigner who stays in a country not his own. The status of a (גֵּר, ger) varied by country. The Israelites were slaves in Egypt, but the resident foreigner in Israel was under the same laws (civil and religious) as the Israelite and could worship the Lord as part of the covenant community. For more on the ger (גֵּר), see the notes at Exod 12:19; Lev 19:3; Deut 23:7; 29:11. Jeremiah’s complaint here is particularly bold, reversing the image of Lev 25:23 where the Lord owns the land and the Israelites are “resident foreigners” (ger; גֵּר). For further information on the status of “resident foreigners” see IDB 4:397-99 s.v. “Sojourner.”
  144. Jeremiah 14:9 tn This is the only time this word occurs in the Hebrew Bible. The lexicons generally take it to mean “confused” or “surprised” (cf., e.g., BDB 187 s.v. דָּהַם). However, the word has been found in a letter from the seventh century in a passage where it must mean something like “be helpless”; see W. L. Holladay, Jeremiah (Hermeneia), 1:433, for discussion and bibliography of an article where this letter is dealt with.
  145. Jeremiah 14:9 tn Heb “mighty man, warrior.” For this nuance see 1 Sam 17:51, where it parallels a technical term used of Goliath earlier in 17:4, 23.
  146. Jeremiah 14:9 tn Heb “in our midst.”
  147. Jeremiah 14:9 tn Heb “Your name is called upon us.” See Jer 7:10, 11, 14, 30 for this idiom with respect to the temple and see the notes on Jer 7:10.
  148. Jeremiah 14:10 tn Heb “Thus said the Lord concerning this people.”sn The Lord answers indirectly, speaking neither to Jeremiah directly nor to the people. Instead of the oracle of deliverance that was hoped for (cf. 2 Chr 20:14-17; Pss 12:5 [12:6 HT]; 60:6-8 [60:8-10 HT]), there is an oracle of doom.
  149. Jeremiah 14:10 tn It is difficult to be certain how the particle כֵּן (ken, usually used for “thus, so”) is to be rendered here. BDB 485 s.v. כֵּן 1.b says that the force sometimes has to be elicited from the general context, and it points back to the line of v. 9. IHBS 666 §39.3.4e states that when there is no specific comparative clause preceding, a general comparison is intended. They point to Judg 5:31 as a parallel. Ps 127:2 may also be an example if כִּי (ki) is not to be read (cf. BHS fn). “Truly” seemed the best way to render this idea in contemporary English.
  150. Jeremiah 14:10 tn Heb “They do not restrain their feet.” The idea of “away from me” is implicit in the context and is supplied in the translation for clarity.
  151. Jeremiah 14:10 tn Heb “remember.”
  152. Jeremiah 14:10 tn Heb “their iniquities.”
  153. Jeremiah 14:11 tn Heb “on behalf of these people for benefit.”
  154. Jeremiah 14:12 sn See 6:16-20 for parallels.
  155. Jeremiah 14:12 tn Heb “through sword, starvation, and plague.”sn These were penalties (curses) that were to be imposed on Israel for failure to keep her covenant with God (cf. Lev 26:23-26). These three occur together fourteen other times in the book of Jeremiah.
  156. Jeremiah 14:13 tn Heb “Lord Yahweh.” The translation follows the ancient Jewish tradition of substituting the Hebrew word for God for the proper name Yahweh.
  157. Jeremiah 14:13 tn Heb “Behold.” See the translator’s note on usage of this particle in 1:6.
  158. Jeremiah 14:13 tn The words “that you said” are not in the text but are implicit from the first person in the affirmation that follows. They are supplied in the translation for clarity.
  159. Jeremiah 14:13 tn Heb “You will not see sword and you will not have starvation [or hunger].”
  160. Jeremiah 14:13 tn Heb “I will give you unfailing peace in this place.” The translation opts for “peace and prosperity” here for the word שָׁלוֹם (shalom) because in the context it refers both to peace from war and security from famine and plague. The word translated “lasting” (אֱמֶת, ʾemet) is difficult to render here because it has broad uses: “truth, reliability, stability, steadfastness,” etc. “Guaranteed” or “lasting” seem to fit the context the best.
  161. Jeremiah 14:14 tn Heb “Falsehood those prophets are prophesying in my name.” In the OT, the “name” reflected the person’s character (cf. Gen 27:36; 1 Sam 25:25) or his reputation (Gen 11:4; 2 Sam 8:13). To speak in someone’s name was to act as his representative or carry his authority (1 Sam 25:9; 1 Kgs 21:8).
  162. Jeremiah 14:14 tn Heb “I did not command them.” Cf. 1 Chr 22:12 for usage.
  163. Jeremiah 14:14 tn Heb “divination and worthlessness.” This is an example of hendiadys, where two nouns are joined by “and,” with one serving as qualifier of the other. The noun “worthlessness” functions as an adjective in an “of” phrase that follows and qualifies a noun (an attributive genitive in Hebrew) in Zech 11:17 and Job 13:4. sn The word translated “predictions” here is really the word “divination.” Divination was prohibited in Israel (cf. Deut 18:10, 14). The practice of divination involved various mechanical means to try to predict the future. The word was used here for its negative connotations in a statement that is rhetorically structured to emphasize the falseness of the promises of the false prophets. It would be unnatural to contemporary English style to try to capture this emphasis in English. In the Hebrew text the last sentence reads, “False vision, divination, and worthlessness and the deceitfulness of their heart they are prophesying to them.” For the emphasis in the preceding sentence see the note there.
  164. Jeremiah 14:15 tn Heb “Thus says the Lord about.” The first person construction has been used in the translation for better English style.
  165. Jeremiah 14:15 tn Heb “Thus says the Lord concerning the prophets who are prophesying in my name and I did not send them [= whom I did not send] and they are saying [= who are saying], ‘Sword and famine…’, by sword and famine those prophets will be killed.” This sentence has been restructured to conform to contemporary English style.sn The rhetoric of the passage is again sustained by an emphatic word order that contrasts what they say will not happen to the land, “war and famine,” with the punishment that the Lord will inflict on them, i.e., “war and starvation [or famine].”
  166. Jeremiah 14:16 tn Heb “And the people to whom they are prophesying will be thrown out into the streets of Jerusalem, and there will not be anyone to bury them, they, their wives, and their sons and their daughters.” This sentence has been restructured to break up a long Hebrew sentence and to avoid some awkwardness due to differences in the ancient Hebrew and contemporary English styles.
  167. Jeremiah 14:16 tn Heb “their evil.” Hebrew words often include within them a polarity of cause and effect. Thus the word for “evil” includes both the concept of wickedness and the punishment for it. Other words that function this way are “iniquity” = “guilt [of iniquity]” = “punishment [for iniquity].” Context determines which nuance is proper.
  168. Jeremiah 14:17 tn The word “Jeremiah” is not in the text but the address is to a second person singular hearer and is a continuation of 14:14, where the quote starts. The word is supplied in the translation for clarity.
  169. Jeremiah 14:17 tn Many of the English versions and commentaries render this an indirect or third person imperative, “Let my eyes overflow…,” because of the particle אַל (ʾal) introducing the phrase translated “without ceasing” (אַל־תִּדְמֶינָה, ʾal-tidmenah). However, this is undoubtedly an example where the particle introduces an affirmation that something cannot be done (cf. GKC 322 §109.e). Clear examples of this are found in Pss 41:2 (41:3 HT); 50:3; and Job 41:8 (40:32 HT). God here is again describing a lamentable situation and giving his response to it. See 14:1-6 above.sn Once again it is the Lord lamenting the plight of the people to them, rather than the people lamenting their plight to him. See 14:1-6 and the study notes on the introduction to this section and on 14:7.
  170. Jeremiah 14:17 tn Heb “virgin daughter, my people.” The last noun here is appositional to the first two (genitive of apposition). Hence it is not ‘literally’ “virgin daughter of my people.”sn This is a metaphor that occurs several times with regard to Israel, Judah, Zion, and even Sidon and Babylon. It is the poetic personification of the people, the city, or the land. Like other metaphors the quality of the comparison being alluded to must be elicited from the context. This is easy in Isa 23:12 (oppressed) and Isa 47:1 (soft and delicate), but not so easy in other places. From the nature of the context, the reference here may be to the protection the virgin was normally privileged to have, with a reminder that the people were forfeiting it by their actions. Hence God lamented for them.
  171. Jeremiah 14:17 tn This is a poetic personification. To translate with the plural “serious wounds” might mislead some into thinking of literal wounds.sn Cf. Jer 10:19 for a similar use of this metaphor.
  172. Jeremiah 14:18 tn The word “starvation” has been translated “famine” elsewhere in this passage. It is the word that refers to hunger. The “starvation” here may be war induced and not simply that which comes from famine per se. “Starvation” will cover both.
  173. Jeremiah 14:18 tn The meaning of these last two lines is somewhat uncertain. The keys are the two verbs סָחַר (sakhar) and יָדַע (yadaʿ). סָחַר (sakhar) most commonly occurs as a participle meaning “trader” or “merchant.” As a finite verb (only elsewhere in Gen 34:10, 21; 42:34) it seems to refer to “trading; doing business,” though DCH understands it only as “traveling around” and proposes “wander” in this verse. The common verb יָדַע (yadaʿ) means “to know.” Among homophonous roots DCH includes יָדַע II (yadaʿ) meaning “be quiet, at rest; be submissive” (cf. Job 21:19; Prov 5:6; Hos 9:7; Isa 45:4). The primary options in the first portion are that they “wander about” or “trade” “throughout the land.” In the second portion they “do not rest,” “are not humbled,” “are not submissive (to the Lord),” or “are ignorant.” Whether they wander without rest, have turned tradesmen without submitting to the Lord, or treat their religious duties as items for trade while ignorant of what God really says, the point is that they are absent from their proper duties of teaching the people to know God. The current translation sees the priests and prophets as disadvantaged, forced into peddling, yet still not humbled so as to return to God. The text has been interpreted to mean that priest and prophet have gone into exile, “journeying into” (cf., e.g., BDB 695 s.v. סָחַר Qal.1). This seems unlikely since it would suppose that the people are in hardship because of a punishment that has happened to their religious leaders, rather than for the failure of their leaders. (On the failure of the prophets and priests see 2:8; 5:13; 6:13; 8:10.) See also W. McKane, Jeremiah (ICC), 1:330-31 for a more thorough discussion of the issues.
  174. Jeremiah 14:19 tn The words, “Then I said, ‘Lord’” are not in the Hebrew text. It is obvious from the context that the Lord is addressee. The question of the identity of the speaker is the same as that raised in vv. 7-9, and the arguments set forth there are applicable here as well. Jeremiah is here identifying with the people and doing what they refuse to do, i.e., confess their sins and express their trust in him.
  175. Jeremiah 14:19 tn Heb “does your soul despise.” Here as in many places the word “soul” stands as part for whole for the person himself, emphasizing emotional and volitional aspects of the person. However, in contemporary English one does not regularly speak of the “soul” in contexts such as this, but of the person.sn There is probably a subtle allusion to the curses called down on the nation for failure to keep their covenant with God. The word used here is somewhat rare (גָּעַל, gaʿal). It is used of Israel’s rejection of God’s stipulations and of God’s response to their rejection of him and his stipulations in Lev 26:11, 15, 30, 43-44. That the allusion is intended is probable when account is taken of the last line of v. 21.
  176. Jeremiah 14:19 tn Heb “Why have you struck us and there is no healing for us.” The statement involves poetic exaggeration (hyperbole) for rhetorical effect.
  177. Jeremiah 14:19 tn Heb “[We hope] for a time of healing but behold terror.”sn The last two lines of this verse are repeated word for word from 8:15. There they are spoken by the people.
  178. Jeremiah 14:20 tn Heb “We acknowledge our wickedness [and] the iniquity of our [fore]fathers.” For the use of the word “know” to mean “confess, acknowledge,” cf. BDB 394 s.v. יָדַע, Qal.1.f and compare the usage in Jer 3:13.sn For a longer example of an individual identifying with the nation and confessing their sins and the sins of their forefathers, see Ps 106.
  179. Jeremiah 14:20 tn This is another example of the intensive use of כִּי (ki). See BDB 472 s.v. כִּי 1.e.
  180. Jeremiah 14:21 tn Heb “For the sake of your name.”
  181. Jeremiah 14:21 tn English versions quite commonly supply “us” as an object for the verb in the first line. This is probably wrong. The Hebrew text reads, “Do not treat with contempt for the sake of your name; do not treat with disdain your glorious throne.” This is case of poetic parallelism where the object is left hanging until the second line. For an example of this see Prov 13:1 in the original and consult E. W. Bullinger, Figures of Speech, 103-4. There has also been some disagreement whether “your glorious throne” refers to the temple (as in 17:12) or Jerusalem (as in 3:17). From the beginning of the prayer in v. 19, where a similar kind of verb has been used with respect to Zion/Jerusalem, it would appear that the contextual referent is Jerusalem. The absence of an object from the first line makes it possible to retain part of the metaphor in the translation and still convey some meaning.sn The place of God’s glorious throne was first of all the ark of the covenant, where God was said to be enthroned between the cherubim, then the temple that housed it, and then the city itself. See 2 Kgs 19:14-15 in the context of Sennacherib’s attack on Jerusalem.
  182. Jeremiah 14:21 tn Heb “Remember, do not break your covenant with us.”
  183. Jeremiah 14:22 tn The word הֶבֶל (hevel), often translated “vanities,” is a common pejorative epithet for idols or false gods. See already in 8:19 and 10:8.
  184. Jeremiah 14:22 tn Heb “Is it not you, O Lord our God?” The words “who does” are supplied in the translation for English style.
  185. Jeremiah 14:22 tn The rhetorical negatives are balanced by a rhetorical positive.
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Jeremiah 11
Jeremiah 15
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2 Timothy 1
New English Translation

Salutation

1 From Paul,[a] an apostle of Christ Jesus by the will of God, to further the promise[b] of life in Christ Jesus, 2 to Timothy, my dear child. Grace, mercy, and peace from God the Father and Christ Jesus our Lord!

Thanksgiving and Charge to Timothy

3 I am thankful to God, whom I have served with a clear conscience as my ancestors did,[c] when I remember you in my prayers as I do constantly night and day.[d] 4 As I remember your tears, I long to see you,[e] so that I may be filled with joy. 5 I recall[f] your sincere faith[g] that was alive first in your grandmother Lois and in your mother Eunice, and I am sure[h] is in you.

6 Because of this I remind you to rekindle God’s gift that you possess[i] through the laying on of my hands. 7 For God did not give us a Spirit[j] of fear but of power and love and self-control. 8 So do not be ashamed of the testimony about our Lord[k] or of me, a prisoner for his sake, but by[l] God’s power accept your share of suffering[m] for the gospel. 9 He is the one who saved us[n] and called us with a holy calling, not based on[o] our works but on his own purpose and grace, granted to us in Christ Jesus before time began,[p] 10 but now made visible through the appearing of our Savior Christ Jesus. He[q] has broken the power of death and brought life and immortality to light through the gospel! 11 For this gospel[r] I was appointed a preacher and apostle and teacher.[s] 12 Because of this, in fact, I suffer as I do.[t] But I am not ashamed, because I know the one in whom my faith is set[u] and I am convinced that he is able to protect what has been entrusted to me[v] until that day.[w] 13 Hold to the standard[x] of sound words that you heard from me and do so with the faith and love that are in Christ Jesus.[y] 14 Protect that good thing[z] entrusted to you, through the Holy Spirit who lives within us.

15 You know that everyone in the province of Asia[aa] deserted me, including Phygelus and Hermogenes. 16 May the Lord grant mercy to the family of Onesiphorus, because he often refreshed me and was not ashamed of my imprisonment.[ab] 17 But when he arrived in Rome, he eagerly searched for me and found me. 18 May the Lord grant him to find mercy from the Lord on that day![ac] And you know very well all the ways he served me in Ephesus.[ad]

Footnotes

  1. 2 Timothy 1:1 tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.
  2. 2 Timothy 1:1 tn Grk “for the promise…” or possibly “in accordance with the promise…”
  3. 2 Timothy 1:3 tn Grk “from my ancestors.”
  4. 2 Timothy 1:3 tn Or “as I do constantly. By night and day I long to see you…”
  5. 2 Timothy 1:4 tn Grk “longing to see you, remembering your tears” (as a continuation of the preceding clause). Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
  6. 2 Timothy 1:5 tn Grk “recalling” (as a continuation of the preceding clause). Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
  7. 2 Timothy 1:5 tn Grk “the sincere faith in you.”
  8. 2 Timothy 1:5 tn Or “convinced.”
  9. 2 Timothy 1:6 tn Grk “that is in you.”
  10. 2 Timothy 1:7 tn Or “a spirit,” denoting the human personality under the Spirit’s influence as in 1 Cor 4:21; Gal 6:1; 1 Pet 3:4. But the reference to the Holy Spirit at the end of this section (1:14) makes it likely that it begins this way also, so that the Holy Spirit is the referent.
  11. 2 Timothy 1:8 tn Grk “the testimony of our Lord.”
  12. 2 Timothy 1:8 tn Or “according to.”
  13. 2 Timothy 1:8 tn Grk “suffer hardship together,” implying “join with me in suffering.”
  14. 2 Timothy 1:9 tn More literally, “who saved us,” as a description of God in v. 8. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
  15. 2 Timothy 1:9 tn Or “according to,” or “by.”
  16. 2 Timothy 1:9 tn Grk “before eternal times.”
  17. 2 Timothy 1:10 tn Grk “having broken…and having brought…” (describing Christ). Because of the length and complexity of the Greek sentence, a new sentence was started here (and at the beginning of v. 11) in the translation.
  18. 2 Timothy 1:11 tn Grk “for which.”
  19. 2 Timothy 1:11 tc Most mss (א2 C D F G Ψ 1241 1505 1739 1881 M al latt sy co) have ἐθνῶν (ethnōn, “of the Gentiles”) after “teacher” (διδάσκαλος [didaskalos ]). The shorter reading has poorer external credentials (א* A I 1175), though codex 33 has a reading apparently generated from διδάσκαλος alone (διάκονος (diakonos, “servant”]). The “teacher” without adjunct is preferred both because ἐθνῶν probably represents a gloss added by scribes familiar with 1 Tim 2:7 and because there is no easy explanation for the omission of ἐθνῶν if it were original here.
  20. 2 Timothy 1:12 tn Grk “suffer these things.”
  21. 2 Timothy 1:12 tn Or “in whom I have believed.”
  22. 2 Timothy 1:12 sn What has been entrusted to me (Grk “my entrustment,” meaning either (1) “what I have entrusted to him” [his life, destiny, etc.] or (2) “what he has entrusted to me” [the truth of the gospel]). The parallel with v. 14 and use of similar words in the pastorals (1 Tim 6:20; 2 Tim 2:2) argue for the latter sense.
  23. 2 Timothy 1:12 sn That day is a reference to the day when Paul would stand before Christ to give account for his service (cf. 2 Tim 1:18; 1 Cor 3:13; 2 Cor 5:9-10).
  24. 2 Timothy 1:13 tn Or “pattern.”
  25. 2 Timothy 1:13 tn Grk “in faith and love in Christ Jesus.”sn With the faith and love that are in Christ Jesus. This describes the manner in which Timothy must hold to the standard (similar to Paul’s call for him to give attention to his life and his teaching in 1 Tim 4:11-16).
  26. 2 Timothy 1:14 sn That good thing (Grk “the good deposit”) refers to the truth of the gospel committed to Timothy (cf. 1 Tim 6:20).
  27. 2 Timothy 1:15 tn Grk “Asia”; in the NT this always refers to the Roman province of Asia. The Roman province of Asia made up about one-third of modern Asia Minor and was on the western side of it. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.
  28. 2 Timothy 1:16 tn Grk “my chain.”
  29. 2 Timothy 1:18 sn That day is a reference to the day when Onesiphorus (v. 16) stands before Christ to give account for his service (cf. v. 12; 1 Cor 3:13; 2 Cor 5:9-10).
  30. 2 Timothy 1:18 tn Grk “all the ways he served in Ephesus.”
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1 Timothy 6
2 Timothy 2
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New English Translation (NET)

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