Jeremiah 8:13–22

Footnotes

1. 31 Or “I will completely destroy them.” The translation which is adopted is based on the revocalization of the which appears to mean literally “gathering I will sweep them away,” a rather improbable grammatical combination. It follows the suggestion found in סוּף (Hiph) of reading אֹסֵף אֲסִיפָם (’ose, a first singular Qal imperfect of אָסַף [’asaf] followed by a noun אָסִיף [’asif] with possessive suffix) instead of the ’s אָסֹף אֲסִיפֵם (’aspf ’asifem, a Qal infinitive absolute of אָסַף [’asaf] followed by the Hiphil imperfect of סוּף [suf] plus suffix). For parallel usage of the verb אָסַף (asaf) see 62 אָסַף Qal.4, and for a similar form of the verb see Mic 4:6. The alternate translation follows the suggestion in 692 סוּף Hiph: אָסֹף (’asof) is to be interpreted as a form of the Hiphil infinitive absolute (הָסֵף [hasef] would be expected) chosen for assonance with the following form. This suggestion would gain more credence if the is to be retained in Zeph 1:2 where parallel forms are found. However, that text too has been questioned on lexical and grammatical grounds. The translation adopted fits the following context better than the alternate one and is based on less questionable lexical and grammatical parallels. The Greek translation which reads “they shall gather their fruits” supports the translation chosen.
2. 32 The meaning of this line is very uncertain. A possible alternate translation is: “They have broken the laws that I gave them.” The line reads rather literally “And I gave them they passed over them.” The translation adopted treats the first expression as a noun clause (cf. §155.n) which is the subject of the following verb, i.e., “the things I gave them [contextually, the grapes, etc.] passed over from them.” The alternate translation treats the expression as a dangling object (a Hebrew casus pendens) resumed by the pronoun “them” and understands “the things that I gave them” to be the law or some related entity which is often the object of this verb (see 717 עָבַר Qal.1.i). Neither of these translations is without its weakness. The weakness of the translation which has been adopted is the unusual use it assigns to the object suffix of the verb translated “pass over.” The weakness of the alternate translation is the rather abrupt and opaque introduction of a new topic of reference (i.e., the laws) into the context. On the whole the latter weakness would appear to outweigh the former. This line is missing from the Greek version and J. Bright (Jeremiah []) and J. A. Thompson (Jeremiah []) despair of giving a translation. For other possible suggestions see, W. L. Holladay, Jeremiah (Hermeneia), 1:.
3. 33 The words “The people say” are not in the text but are implicit in the shift of speakers between vv. 4–13 and vv. 14–16. They are supplied in the translation for clarity.
4. 34 Heb “Gather together and let us enter into the fortified cities.”
5. 35 Heb “Let us die there.” The words “at least” and “fighting” are intended to bring out the contrast of passive surrender to death in the open country and active resistance to the death implicit in the context.
6. 36 The words “of judgment” are not in the text but are intended to show that “poison water” is not literal but figurative of judgment at the hands of God through the agency of the enemy mentioned in v. 16.
7. 37 Heb “against the Lord.” The switch is for the sake of smoothness in English.
8. 38 Heb “[We hoped] for a time of healing but behold terror.”
9. 39 Heb “his stallions.”
10. 40 The words “They are coming to destroy” are not in the text. They are inserted to break up a long sentence in conformity with contemporary English style.
11. 41 These words which are at the end of the Hebrew verse are brought forward to show at the outset the shift in speaker.
12. 42 Heb “Indeed [or For] behold!” The translation is intended to convey some of the connection that is suggested by the Hebrew particle כִּי (ki) at the beginning of the verse.
13. 43 Heb “I am sending against you snakes, poisonous ones which cannot be charmed.” In the light of the context literal snakes are scarcely meant. So the metaphor is turned into a simile to prevent possible confusion. For a similar metaphorical use of animals for enemies see 5:6.
14. 44 Heb “they will bite you.” There does not appear to be any way to avoid the possible confusion that literal snakes are meant here except to paraphrase. Possibly one could say “And they will attack you and ‘bite’ you,” but the enclosing of the word “bite” in quotations might lead to even further confusion.
15. 45 The words, “Then I said” are not in the text but there is a general consensus that the words of vv. 18–19a are the words of Jeremiah. These words are supplied in the translation for clarity.
16. 46 The meaning of this word is uncertain. The translation is based on the redivision and repointing of a word that occurs only here in the and whose pattern of formation is unparalleled in the Hebrew Bible. The reads מַבְלִיגִיתִי (mavligiti) which provisionally derives from a verb root meaning “to gleam” or “to shine.” However, notes that the text is dubious (cf. 114 מַבְלִיגִית). The text is commonly emended to מִבְּלִי גְּהֹת (mibbéli géhot) which is a Qal infinitive from a verb meaning “to heal” preceded by a compound negative “for lack of, to be at a loss for” (cf., e.g., מַבְלִיגִית and 174 גּהה). This reading is supported by the Greek text which has an adjective meaning “incurable,” which is, however, connected with the preceding verse, i.e., “they will bite you incurably.”
17. 47 Heb “daughter of my people.” For the translation given here see 4:11 and the note on the phrase “dear people” there.
18. 48 Heb “Behold the voice of the crying of the daughter of my people.”
19. 49 Heb “Land of distances, i.e., of wide extent.” For parallel usage cf. Isa 33:17.
20. 50 Heb “her King” but this might be misunderstood by some to refer to the Davidic ruler even with the capitalization.
21. 51 The words, “The Lord would answer” are not in the text but are implicit from the words that follow. They are supplied in the translation for clarity. Another option would be to add “And I can just hear the Lord reply.”
22. 52 The people’s cry and the Lord’s interruption reflect the same argument that was set forth in the preceding chapter. They have misguided confidence that the Lord is with them regardless of their actions and he responds that their actions have provoked him to the point of judging them. See especially 7:4 and 7:30.
23. 53 The words “They say” are not in the text; they are supplied in the translation to make clear that the lament of the people begun in v. 19b is continued here after the interruption of the Lord’s words in v. 19c.
24. 54 Heb “Harvest time has passed, the summer is over.” This appears to be a proverbial statement for “time marches on.” The people appear to be expressing their frustration that the Lord has not gone about his business of rescuing them as they expected. For a similar misguided feeling based on the offering of shallow repentance see Hos 6:1–3 (and note the Lord’s reply in 6:4–6).
25. 55 Heb “daughter of my people.” For the translation given here see 4:11 and the note on the phrase “dear people” there.
26. 56 Heb “Because of the crushing of the daughter of my people I am crushed.”
27. 57 Heb “I go about in black [i.e., mourning clothes]. Dismay has seized me.”
28. 58 Heb “balm.” The more familiar “ointment” has been used in the translation, supplemented with the adjective “medicinal.” This medicinal ointment (Heb “balm”) consisted of the gum or resin from a tree that grows in Egypt and Palestine and was thought to have medicinal value (see also Jer 46:11).
29. 59 Heb “Is there no balm in Gilead? Is there no physician there?” In this context the questions are rhetorical and expect a positive answer, which is made explicit in the translation. The prophet means by this metaphor that there are still means available for healing the spiritual ills of his people, mainly repentance, obedience to the law, and sole allegiance to God, and still people available who will apply this medicine to them, namely prophets like himself.
30. 60 Heb “daughter of my people.” For the translation given here see 4:11 and the note on the phrase “dear people” there.
31. 61 Or more clearly, “restored to spiritual health”; Heb “Why then has healing not come to my dear people?” Jeremiah is lamenting that though there is a remedy available for the recovery of his people they have not availed themselves of it.