JER (Jeremiah)
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JER.1
[JER.1.1] The words of Jeremiah son of Hilkiah, from the priests who are in Anathoth in the land of Benjamin. [§]
Divrei Yirmiyahu ben Hilkiyahu min haKohanim asher baAnatot beEretz Binyamin.
This verse introduces the book of Jeremiah. "Divrei" means "words of". "Yirmiyahu" is the name Jeremiah. "Ben" means "son of". "Hilkiyahu" is the name Hilkiah. "Min" means "from". "HaKohanim" means "the priests". "Asher" means "who" or "that". "BaAnatot" means "in Anathoth". "BeEretz" means "in the land of". "Binyamin" is the name Benjamin.
[JER.1.2] That the word of Yahveh was to him in the days of Josiah son of Amon, king of Judah, in the thirteenth year of his reign. [§]
asher haya devar-Yahveh elav bimei Yoshiyahu ben-Amon melech Yehudah bishlosh-esreh shanah lemolcho.
This verse introduces a prophetic message. 'asher' means 'that' or 'which'. 'haya' means 'was'. 'devar-Yahveh' is 'the word of Yahveh'. 'elav' means 'to him'. 'bimei' means 'in the days of'. 'Yoshiyahu' is the name 'Josiah'. 'ben-Amon' means 'son of Amon'. 'melech Yehudah' means 'king of Judah'. 'bishlosh-esreh shanah' means 'in the thirteenth year'. 'lemolcho' means 'of his reign'.
[JER.1.3] And it happened in the days of Jehoiakim, son of Josiah, king of Judah, until the completion of twelve years for Zedekiah, son of Josiah, king of Judah, until the exile of Jerusalem in the fifth month. [§]
Va-yhi bi-ymai Yeho-yakim ben-Yo-ashi-yahu melekh Yehu-dah ad-tom ashte-tei esreh shanah le-tzid-ki-yahu ben-Yo-ashi-yahu melekh Yehu-dah ad-glot Yerushalayim ba-hodesh ha-hamishi.
This verse establishes a timeframe. 'Va-yhi' means 'and it happened'. 'Bi-ymai' means 'in the days of'. 'Ben' means 'son of'. 'Melekh' means 'king of'. 'Ad-tom' means 'until the completion of'. 'Ashte-tei esreh' means 'twelve'. 'Shanah' means 'years'. The verse details the years of Jehoiakim, son of Josiah, king of Judah, until the twelfth year of Zedekiah, son of Josiah, king of Judah, until the exile of Jerusalem in the fifth month.
[JER.1.4] And it happened, the word of Yahveh came to me to say. [§]
va-yhi d'var-yahveh elai le'mor
This verse begins with a conjunction meaning "and it happened". "D'var" means "word" or "matter". "Yahveh" is the proper name of God. "Elai" means "to me". "Le'mor" means "to say". Therefore, the verse describes a divine communication initiated with the speaker.
[JER.1.5] Before I fashioned you within the womb, I knew you, and before you exited from the womb, I consecrated you. A prophet to the nations, I appointed you. [§]
Be-terem etsor-ka ba-beten yedati-ka u-be-terem teitse me-rehem hikdashti-ka navi la-goyim netati-ka.
This verse describes God’s knowledge of and dedication to a prophet even before the prophet’s birth. "Before I formed you in the womb I knew you, and before you were born I consecrated you, a prophet to the nations I appointed you.". Let’s break down the names of God: The first instance of 'I' is speaking from God. No specific name of God is used here, so it is implied. The second instance of 'I' is also speaking from God and is implied.
[JER.1.6] And I said, "Ah, my Lord Yahveh, behold, I have not known a thing, for I am a young man." [§]
Va'omar, ahah Adonai Yahveh, hineh lo-yada'ti davar ki na'ar anochi.
This verse is spoken by Jeremiah when God calls him to be a prophet. 'Va'omar' means 'and I said'. 'Ahah' is an interjection, often expressing lament or surprise, here functioning as an address. 'Adonai' means 'my Lord'. 'Yahveh' is the proper name of God. 'Hineh' means 'behold'. 'Lo-yada'ti' means 'I have not known'. 'Davar' means 'a thing' or 'a word'. 'Ki' means 'for' or 'because'. 'Na'ar' means 'a young man' or 'a boy'. 'Anochi' means 'I'. The verse expresses Jeremiah's initial reluctance and protest, claiming he is too young and inexperienced to fulfill God’s calling.
[JER.1.7] And Yahveh said to me, "Do not say, 'I am a young man,' for to all wherever I send you, you will go, and everything I command you, you will speak." [§]
Va-yomer Yahveh elai al-tomar na'ar anokhi ki al kol asher eshlachcha telech ve'et kol asher atzavvecha tedaber.
This verse comes from Jeremiah 1:6. 'Va-yomer' means 'and said'. 'Yahveh' is the proper name of God. 'Elai' means 'to me'. 'Al-tomar' means 'do not say'. 'Na'ar' means 'young man' or 'boy'. 'Anokhi' means 'I'. 'Ki' means 'for' or 'because'. 'Al kol asher' means 'to all that'. 'Eshlachcha' means 'I will send you'. 'Telech' means 'you will go'. 'Ve'et' is a conjunction meaning 'and'. 'Atzavvecha' means 'I command you'. 'Tedaber' means 'you will speak'.
[JER.1.8] Do not fear before them, because with you I am to save you, declares Yahveh. [§]
al-tee-rah mee-peh-neh-hem kee-it-kah ah-nee leh-hatz-eel-kah neh-oom-Yahveh
This verse contains several key names and phrases. "al-tee-rah" means "do not fear". "mee-peh-neh-hem" means "before them". "kee-it-kah" means "because with you". "ah-nee" means "I". "leh-hatz-eel-kah" means "to save you". "neh-oom-Yahveh" means "declares Yahveh". Therefore, the verse is a declaration of reassurance.
[JER.1.9] And Yahveh sent out His hand and touched my mouth, and Yahveh said to me, "Behold, I have put My words in your mouth." [§]
Va-yish-lach Yahveh et-ya-do va-ya-ga-a al-pi va-yo-mer Yahveh el-ai hi-neh na-tat-ti de-va-rai be-fi-cha.
This verse describes Yahveh reaching out and touching the mouth of an individual, then speaking to that individual, and placing words into their mouth. 'Yahveh' is the proper name of God, 'et' is a grammatical particle, 'yad' means hand, 'ga' means to touch, 'pi' means mouth, 'elai' means to me, 'hinneh' means behold, 'natatti' means I have given, 'devarai' means my words, and 'beficha' means in your mouth.
[JER.1.10] Behold, this day I have appointed you over the nations and over the kingdoms to tear out and to break down, to destroy and to ruin, to build and to plant. [§]
re'eh heefkadti'cha hayom hazeh al-hagoyim ve'al-hamamlachot lin'tosh ulin'totz uleha'avid uleharos liv'not ulin'toa.
This verse contains a direct address from God to someone. "Re'eh" is an imperative meaning 'see' or 'behold'. "Heefkadti'cha" means 'I have appointed you'. "Hayom hazeh" means 'this day'. "Al-hagoyim" means 'over the nations'. "Ve'al-hamamlachot" means 'and over the kingdoms'. The remainder of the verse lists actions: "lin'tosh" - to tear out/pluck up, "ulin'totz" - to break down, "uleha'avid" - to destroy, "uleharos" - to ruin, "liv'not" - to build, and "ulin'toa" - to plant.
[JER.1.11] And it came to pass, the word of Yahveh came to me to say, "What do you see, Jeremiah?" And I said, "I see a branch of an almond tree. [§]
Va-yhi d'var-Yahveh elai le'emor mah-atah ro'eh Yirmiyahu va'omar makeil shaked ani ro'eh.
This verse begins with a formula indicating a prophetic revelation. "Va-yhi" means "and it came to pass". "D'var-Yahveh" means "the word of Yahveh". "Elai" means "to me". "Le'emor" means "to say". The verse then asks the prophet Jeremiah what he sees. He responds that he sees a branch of an almond tree.
[JER.1.12] And Yahveh said to me, "You have done well to see, because I am watchful regarding my words to do them." [§]
Va-yo-mer Yahveh e-lai he-tev-ta li-re-ot ki-sho-ked a-ni al-de-va-ri la-a-sot-o.
This verse recounts God speaking to someone. 'Va-yo-mer' means 'and said'. 'Yahveh' is the proper name of God. 'e-lai' means 'to me'. 'he-tev-ta' means 'you have done well'. 'li-re-ot' means 'to see'. 'ki-sho-ked' means 'because I am watchful'. 'a-ni' means 'I'. 'al-de-va-ri' means 'regarding my words'. 'la-a-sot-o' means 'to do them'.
[JER.1.13] And the word of Yahveh came to me a second time, saying, "What do you see?" And I said, "I see a boiling pot, and its face is toward the north." [§]
Va-yhi dvar-Yahveh ilai shenit le-emor mah ata ro'eh va-omar sir nafukh ani ro'eh u-panav mipnei tzaphonah.
This verse describes a second vision received by the prophet. 'Va-yhi' means 'and it happened'. 'Dvar-Yahveh' means 'the word of Yahveh'. 'Ilai' means 'to me'. 'Shenit' means 'second'. 'Le-emor' means 'to say'. 'Mah ata ro'eh' means 'what do you see?'. 'Va-omar' means 'and I said'. 'Sir nafukh' means 'a boiling pot'. 'Ani ro'eh' means 'I see'. 'U-panav mipnei tzaphonah' means 'and its face toward the north'.
[JER.1.14] And Yahveh said to me, "From the north, the evil will come forth upon all who dwell in the land." [§]
vayomer Yahveh elay mitsapon tifatah haraah al kol yoshvei haaretz.
This verse states that Yahveh spoke to someone, declaring that evil will come from the north upon all who dwell in the land. "Vayomer" means "and said". "Elay" means "to me". "Mitsapon" means "from the north". "Tifatah" means "will open" or "will come forth". "Haraah" means "the evil". "Al" means "upon". "Kol" means "all". "Yoshvei" means "the dwellers" or "those who dwell". "Haaretz" means "the land".
[JER.1.15] For behold, I call to all the families of the kingdoms of the north, says Yahveh, and they will come and each will give his throne at the entrance to the gates of Jerusalem, and upon all its walls around, and upon all the cities of Judah. [§]
kee hee-nee koreh le-chol mish-pach-ot mam-lech-ot tza-fon-ah ne-oom Yahveh u-vau venat-nu eesh kee-se-o petach sha-arei Yerushalem ve-al kol chomoteha saviv ve-al kol arei Yehudah
This verse describes a call to nations from the north to come and place their thrones at the gates of Jerusalem. It's a symbolic act of submission or a preparation for conquest. 'Yahveh' is speaking through a prophet, declaring this will happen. 'Mishpachot' signifies families or clans, here referring to kingdoms. 'Saviv' means 'around'.
[JER.1.16] And I will speak my judgments upon them, concerning all of their evil, because they have forsaken me and sacrificed to the Gods others, and they have bowed down to the work of their hands. [§]
ve-dibarti mishpatay otam al kol-raatam asher azavuni vayiktru leElohim acherim vayishtachavu lemaasei yadehem.
This verse details a declaration of judgment upon a people who have abandoned their God and worshiped other gods made by their own hands. 'Ve-dibarti' means 'and I will speak'. 'Mishpatay otam' translates to 'my judgments upon them'. 'Al kol-raatam' means 'upon all their evil'. 'Asher azavuni' means 'that they have forsaken me'. 'Vayiktru leElohim acherim' means 'and they sacrificed to the Gods others'. 'Vayishtachavu lemaasei yadehem' means 'and they bowed down to the work of their hands'.
[JER.1.17] And you will strengthen your loins, and you will rise, and you will speak to them all that I command you. Do not be afraid before them, lest I cause you to stumble before them. [§]
ve-ata te'azor matnecha ve-kamta ve-dibarta alehem et kol-asher anochi atzavecha al-techat mipenehem pen-achiticha lifenehem.
This verse contains instructions given to someone. 'Ve-ata' means 'and you'. 'Te'azor' means 'you will strengthen'. 'Matnecha' means 'your loins'. 'Ve-kamta' means 'and you will rise'. 'Ve-dibarta' means 'and you will speak'. 'Alehem' means 'to them'. 'Et' is a particle marking the direct object. 'Kol-asher' means 'all that'. 'Anochi' means 'I'. 'Atzavecha' means 'I command you'. 'Al-techat' means 'do not be afraid'. 'Mipenehem' means 'before them'. 'Pen-achiticha' means 'lest I cause you to stumble'. 'Lifenehem' means 'before them'.
[JER.1.18] And indeed, I have given you today to be a fortified city, and to be a pillar of iron, and to be walls of bronze over all the land, to the kings of Judah, to their officials, to its priests, and to the people of the land. [§]
Va-ani hineh natatiycha hayom le'ir mivtzar ule'amud barzel ulechomot nechoshet al-kol-ha'aretz lemalchei Yehudah lesareha lecoheneiha ule'am ha'aretz.
This verse describes a city being fortified and made strong against all the land. 'Va-ani' means 'and I'. 'Hineh' means 'behold' or 'indeed'. 'Natatiycha' means 'I have given you'. 'Hayom' means 'today'. 'Le'ir' means 'to a city'. 'Mivtzar' means 'a fortress'. 'Ule'amud' means 'and to a pillar'. 'Barzel' means 'of iron'. 'Ulechomot' means 'and to walls'. 'Nechoshet' means 'of bronze'. 'Al-kol-ha'aretz' means 'over all the land'. 'Lemalchei Yehudah' means 'to the kings of Judah'. 'Lesareha' means 'to their officials'. 'Lecoheneiha' means 'to its priests'. 'Ule'am ha'aretz' means 'and to the people of the land'.
[JER.1.19] And they will fight against you, and they will not be able to overcome you, because I am with you, declares Yahveh, to save you. [§]
veh-nil-cha-mu eh-lay-cha veh-lo-yoo-khlu la-ch ki-it-cha a-nee ne-oom Yahveh leh-ha-tzi-le-cha.
This verse describes a promise of divine assistance in battle. 'veh-nil-cha-mu' means 'and they will fight'. 'eh-lay-cha' means 'against you'. 'veh-lo-yoo-khlu' means 'and they will not be able'. 'la-ch' means 'against you'. 'ki-it-cha' means 'because with you'. 'a-nee' means 'I'. 'ne-oom Yahveh' means 'declares Yahveh'. 'leh-ha-tzi-le-cha' means 'to save you'.
JER.2
[JER.2.1] And it happened, the word of Yahveh came to me to say. [§]
va-yhi d'var-yahveh elai le'mor
This verse begins with a conjunction meaning "and it happened". "D'var" means "word" or "matter". "Yahveh" is the proper name of God. "Elai" means "to me". "Le'mor" means "to say". Therefore, the verse describes a divine communication initiated with the speaker.
[JER.2.2] Go and proclaim to the ears of Jerusalem, saying, "Thus says Yahveh: I have remembered for you the kindness of your youth, the love of your betrothals, your following after me in the wilderness, in a land not sown." [§]
halokh veqarahta be'oznei Yerushalayim le'emor koh amar Yahveh zakhar'ti lakh hesed ne'urekha ahavat kelulotayikh lekhtekh akharey bamidbar be'eretz lo zeru'ah.
This verse is a prophetic statement from Yahveh to Jerusalem. It recalls Yahveh's remembrance of the kindness and love of Jerusalem's youth, specifically referencing her following Yahveh in the wilderness, a land that was not cultivated or sown.
[JER.2.3] The consecrated portion belonging to Israel is for Yahveh, the first fruits of the harvest. All those who eat of it will incur guilt; evil will come upon them, declares Yahveh. [§]
qodesh yisrael la-Yahveh re'shit tevu'ato kol okhlayv ye'ashamu ra'ah tabo alehem ne'um-Yahveh.
This verse speaks of the consecrated portion belonging to Israel for Yahveh, specifically the first fruits of the harvest. Anyone who consumes it will incur guilt, and evil will come upon them, as declared by Yahveh. "Qodesh" means holy or consecrated. "Yisrael" is Israel. "La-Yahveh" means 'to Yahveh'. "Re'shit" means first. "Tevu'ato" refers to the harvest. "Okhlayv" means those who eat it. "Ye'ashamu" means they will be guilty. "Ra'ah" means evil. "Tabo alehem" means will come upon them. "Ne'um-Yahveh" means declares Yahveh.
[JER.2.4] Hear the word of Yahveh, house of Jacob, and all families of the house of Israel. [§]
Shim'u dvar-Yahveh beit Ya'akov vechol-mishpachot beit Yisrael.
This verse begins with an imperative, ‘shim’u’, meaning ‘hear!’. ‘Dvar’ means ‘word’ or ‘matter’. ‘Yahveh’ is the proper name of God. ‘Beit’ means ‘house’ or ‘family’. ‘Ya’akov’ is Jacob. ‘Ve’ means ‘and’. ‘Chol’ means ‘all’. ‘Mishpachot’ means ‘families’. ‘Yisrael’ is Israel.
[JER.2.5] Thus says Yahveh, "What wrongdoing did your ancestors find in me, for they distanced themselves from me and went after futility and were deceived?" [§]
Koh amar Yahveh, mah mats’u avoteikhem bi avvel, ki rachaku me’alai, vayelekhu akharai hahevel vayehebalu.
This verse is a question posed by Yahveh to the people, questioning what wrongdoing their ancestors found in Him, because they distanced themselves from Him and pursued futility and were deceived.
- 'Koh' means 'thus' or 'so'.
- 'amar' means 'said'.
- 'Yahveh' is the proper name of God.
- 'mah' means 'what'.
- 'mats’u' means 'did they find'.
- 'avoteikhem' means 'your ancestors'.
- 'bi' means 'in'.
- 'avvel' means 'wrongdoing' or 'iniquity'.
- 'ki' means 'because' or 'for'.
- 'rachaku' means 'they distanced themselves'.
- 'me’alai' means 'from me' or 'from above me'.
- 'vayelekhu' means 'and they went' or 'and they walked'.
- 'akharai' means 'after'.
- 'hahevel' means 'the futility', 'the vanity', or 'the vapor'.
- 'vayehebalu' means 'and they were deceived'.
[JER.2.6] And they did not say, "Where is Yahveh who brought us up from the land of Egypt?" He led us through the wilderness, through a land of desert, through a dry land, and through a shadowed death, through a land where no one has passed, and no person has dwelt. [§]
Velo amru ayeh Yahveh hama'aleh otanu me'eretz mitzrayim hamolech otanu bamidbar beeretz aravah vesuchah beeretz tziyah v'tzalmavet beeretz lo avar bah ish velo yashav adam sham.
This verse describes a situation where people did not inquire about Yahveh's presence during their journey. They did not ask, "Where is Yahveh who brought us up out of the land of Egypt?" It details Yahveh bringing them through various harsh and desolate lands - the wilderness, the desert, a dry land, a shadowed death, and a land where no one passes or dwells.
[JER.2.7] And I brought you to the land of the vineyard to eat its fruit and goodness. And you came and defiled my land, and my inheritance you made an abomination. [§]
va'avi et'chem el-eretz ha'karmel le'echol pir'yah v'tovah vata'voo v'tim'oo et-artzi v'nachalati samtem l'to'evah.
This verse describes God bringing the people to a good land, and their defiling of it. 'Va'avi' means 'and I brought'. 'Etchem' means 'you'. 'Eretz ha'karmel' means 'the land of the vineyard'. 'Le'echol pir'yah v'tovah' means 'to eat its fruit and goodness'. 'Vata'voo' means 'and you came'. 'V'tim'oo' means 'and you defiled'. 'Et-artzi' means 'my land'. 'V'nachalati' means 'and my inheritance'. 'Samtem' means 'you made'. 'L'to'evah' means 'an abomination'.
[JER.2.8] The priests did not say, "Where is Yahveh?" And those who grasp the law did not know me. And the shepherds transgressed against me. And the prophets prophesied in the name of Baal, and after not being helpful, they went astray. [§]
hakohanim lo amru aye Yahveh vetofsei hatora lo yed’uni veharoim pash’u bi vehanevi’im niv’u baval ve’acharei lo-yo’ilu halchu.
This verse describes a situation where those who should know God – the priests, those who study the law, the shepherds (leaders), and the prophets – do not acknowledge or seek Yahveh. Instead, they have acted wrongly towards Yahveh, and the prophets prophesied in the name of Baal, pursuing paths that were ultimately unhelpful.
[JER.2.9] Therefore, I will still contend with you, declares Yahveh, and with the children of your children I will contend. [§]
lakhen od ariv itkem neum-Yahveh ve'et-benei beneikhem ariv.
This verse consists of several parts. "lakhen" means "therefore". "od" means "still" or "again". "ariv" means "I will contend" or "I will argue". "itkem" means "with you". "neum-Yahveh" means "declares Yahveh". "ve'et" is a conjunction meaning "and with". "benei beneikhem" means "the children of your children". The verse overall states a continuing contention.
[JER.2.10] For pass through the lands of the Kittim and see, and dispatch to Kedar and understand very intently, and see, indeed, it has been such. [§]
ki ivru iyyei kitiyim ure'u uqedhar shilchu vehitboneinu me'od ure'u hen haytah kazot.
This verse describes a call to pass through the lands of the Kittim and Kedar, observe closely, and see if events have unfolded as foretold. "Ivru" means "pass through". "Iyyei" means "lands of". "Kitiyim" refers to the Kittim, a people associated with Cyprus or Macedonia. "Ure'u" means "and see". "Uqedhar" means "and Kedar". "Shilchu" means "send forth" or "dispatch". In this context, it’s a call to observe. "Vehitboneinu" means "and understand" or "and discern". "Me'od" means "very" or "intently". "Hen" means "behold" or "indeed". "Haytah" means "was" or "has been". "Kazot" means "such" or "this".
[JER.2.11] Did a nation exchange the Gods, and they are not Gods? And my people exchanged His glory for no profit. [§]
ha-he-mir goy elohim ve-he-ma lo elohim ve-am-i he-mir k'vod-o b'lo yo-il.
This verse discusses the exchange of the divine for something else. "ha-he-mir" means "did exchange". "goy" means "nation". "elohim" is "the Gods". "ve-he-ma" means "and they". "lo elohim" means "not Gods". "ve-am-i" means "and my people". "k'vod-o" means "His glory". "b'lo yo-il" means "for no profit".
[JER.2.12] Let the heavens tremble at this, and let the sword be greatly shaken, declares Yahveh. [§]
shom-moo sha-ma-yim al-zo-at ve-sa-ar-oo char-voo me-od ne-oom-yeh-vahv
This verse contains several key names and words. "Shamayim" is the plural form of "shamah", meaning heaven or sky. "Zo-at" is demonstrative, meaning 'this'. "Sa-ar-oo" is a verb meaning 'to tremble'. "Char-voo" means 'sword'. "Me-od" means 'very' or 'greatly'. "Ne-oom" means 'declaration of'. "Yeh-vahv" is the proper name of God.
[JER.2.13] For my people have done two bad things: they have forsaken Yahveh, the source of living waters, to dig wells for themselves, broken wells which cannot hold the waters. [§]
ki-shtayim ra'ot asah ammi oti azvu mekor mayim chayim lach'tov lahem bo'rot bo'rot nishbarim asher lo-yachilu ha-mayim.
This verse describes the people doing two bad things: forsaking Yahveh, who is the source of living waters, and instead digging their own wells, which are broken and cannot hold water. 'Shtayim' means 'two'. 'Ra'ot' means 'bad things'. 'Ammi' means 'my people'. 'Oti' means 'me'. 'Azvu' means 'they have forsaken'. 'Mekor' means 'source'. 'Mayim' means 'waters'. 'Chayim' means 'living'. 'Lach'tov' means 'to dig'. 'Lahem' means 'for them'. 'Bo'rot' means 'wells'. 'Nishbarim' means 'broken'. 'Asher' means 'which'. 'Lo-yachilu' means 'they will not hold'. 'Ha-mayim' means 'the waters'.
[JER.2.14] Is the servant Israel, if born in the house, why was he given as plunder? [§]
ha-eh-ved yis-ra-el im-ye-lid ba-beit hu-a ma-doo-ah ha-yah la-vaz?
This verse discusses the servant Israel and questions why he would be given as plunder. 'ha-eh-ved' means 'the servant'. 'yis-ra-el' is 'Israel'. 'im-ye-lid' means 'if born'. 'ba-beit' means 'in the house'. 'hu-a' means 'he is'. 'ma-doo-ah' means 'why'. 'ha-yah' means 'was'. 'la-vaz' means 'as plunder'.
[JER.2.15] Against him roar the young lions; they gave their voice, and they laid waste his land to desolation. His cities were burned without an inhabitant. [§]
‘alav yish’agu kefirim natnu qolam vayashitu artzo leshamma ‘arav nitztu mibli yoshev.
This verse describes a scene of devastation and abandonment. ‘Alav means ‘upon him’ or ‘against him’. Yish’agu means ‘they roar’. Kefirim means ‘lions’ or ‘young lions’. Natnu qolam means ‘they gave their voice’ or ‘they roared’. Vayashitu means ‘and they laid waste’. Artzo means ‘his land’. Leshamma means ‘to desolation’. ‘Arav means ‘cities’. Nitztu means ‘were burned’. Mibli means ‘without’. Yoshev means ‘inhabitant’.
[JER.2.16] Also, the sons of Nof and Tachpanhes will graze you, the crown of your head. [§]
Gam benei Nof veTachpanhes yir'uch kadkod.
This verse comes from Isaiah 19:14. 'Gam' means 'also'. 'Benei' means 'sons of'. 'Nof' is a place name. 'Ve' means 'and'. 'Tachpanhes' is another place name. 'Yir'uch' means 'they will graze you'. 'Kadkod' means 'the crown of the head'. The verse is addressed to Egypt, and refers to cities within Egypt.
[JER.2.17] Should you not do this for yourselves? You have abandoned Yahveh, the Gods, at a time when He was leading you on the path. [§]
Ha-lo zot ta'aseh-lach? 'Azvech et-Yahveh Elohayich be'et moleichech badarech.
This verse asks a rhetorical question, suggesting a course of action that someone should *not* take. It speaks of abandoning Yahveh, the Gods, during a time of being led on a path. The 'you' is plural, addressing a group.
[JER.2.18] And now, what journey to the way of Egypt is there to drink from the waters of Shichor, and what journey to the way of Assyria is there to drink from the waters of the river? [§]
ve’atah ma-lach le-derech mitzrayim lishtot may shichor u’ma-lach le-derech ashur lishtot may nahar.
This verse asks a rhetorical question about where one would go to drink water. The first part asks where one would go along the way to Egypt to drink the waters of Shichor. The second part asks where one would go along the way to Assyria to drink the waters of the river. The word ‘lach’ is a bit complex, it's a preposition relating to direction and journey, but generally indicates 'along the way to'.
[JER.2.19] Your affliction will discipline you, and your captivities will correct you, and you will know and see that it was evil and bitter to abandon Yahveh, your God, and I did not fear you, says my Lord Yahveh of armies. [§]
teh-yas-ser-ekh rah-ah-tekh oo-mesh-boo-tai-kh toh-khee-khukh oo-deh-ee oo-reh-ee kee-rah ah oo-mar ah-zahv-ekh et-Yahveh elohay-kh veh-loh pak-had-tee ee-lai-kh neh-oom-Adonai Yahveh tzeh-vah-ot.
This verse speaks of discipline and correction. It states that suffering and captivity will teach the people, and they will know and see that abandoning Yahveh, their God, was evil and bitter. It concludes with a declaration from my Lord Yahveh of armies.
[JER.2.20] For from forever I have broken your yoke, I have loosened your bonds. And you said, 'I will not serve.' Because on every high hill and under every lush tree you lie with a prostitute. [§]
ki meolam shavarti ulech nitaqti mosrotayich vatomri lo e'evod ki al kol giv'a gevoha vetachat kol etz ra'anan at tzoha zona
This verse contains a series of statements. The first part indicates that 'I' (presumably God) have broken your yoke and loosened your bonds. The following clause is a declaration of refusal to worship. The final part contains an accusation of promiscuity, stating that worship occurs on every high hill and under every lush tree.
[JER.2.21] And I, I planted you a vine, entirely seed of truth, and how have you turned to me rows of a foreign vine? [§]
ve'anokhi netatikh sorek kulloh zerah emet ve'eikh nehpaht le'i surei hagefen nachriyah.
This verse speaks of a vine planted by God, and how it has become a corrupted, foreign vine. "Anokhi" means "I". "Netatikh" means "I planted you". "Sorek" refers to a vine. "Kulloh" means "all of it", or "entire". "Zerah" means "seed". "Emet" means "truth". "Eikh" means "how". "Nehpaht" means "you have turned". "Le'i" means "to me". "Surei" means "rows of". "Hagefen" means "the vine". "Nachriyah" means "foreign".
[JER.2.22] For if you wash yourself with natron and increase purity for yourself, your iniquity will be stained before me, declares my Lord Yahveh. [§]
ki im-tekabsi baneter vetarbi-lach borit nich'tam avonech lefanai ne'um adonai yahveh.
This verse uses several important names and terms. "ki" means "for" or "indeed". "im" is a conditional "if". "tekabsi" means "you wash". "baneter" refers to natron, a naturally occurring salt. "vetarbi-lach" means "and you increase for yourself". "borit" means "purity". "nich'tam" means "stained" or "discolored". "avonech" means "your iniquity". "lefanai" means "before me". "ne'um" means "declares" or "says". "adonai" is "my Lord". "yahveh" is the proper name of God.
[JER.2.23] How can you say you have not been defiled after going after the lords? You have not walked with them. Consider your way in the valley. Know what you have done. A young female camel readily seeks its mate’s path. [§]
‘eyk to’mari lo nit’matee ‘acharei habba’alim lo halakhti re’i darkekh baggi de’i meh ‘asit bikrah kalah mesarechet derakeha.
This verse is a rhetorical question and rebuke. It questions how someone can claim innocence after engaging in idolatry. It urges self-reflection on one’s actions, comparing the individual's behavior to that of a young camel seeking a mate – restless and prone to wandering. ‘El’ is not present in this verse. ‘B’alim’ is plural, meaning ‘lords’, and refers to false gods.
[JER.2.24] The wild ox longs for the desert, in the desire of its soul it has longed for its delight. Who will return it? All who seek it will not grow weary; they will find it in its time. [§]
peh-reh lim-mood mid-bar be-ah-vat naf-shah-vo sha-ah-fah roo-ach ta-ah-nah-tah mee yash-ee-veh-neh kol-mev-ahk-sheh-ah lo yee-ah-foo be-chad-shah yim-tsa-oon-neh
This verse describes a wild ox, or re'em, longing for the desert. It details its desire and the difficulty in satisfying it, stating those who seek it will not grow weary and will find it in its time. 'Peh-reh' refers to the wild ox. 'Lim-mood' means 'learned' or 'experienced', here relating to the wild ox's habitat. 'Mid-bar' is 'the desert'. 'Be-ah-vat naf-shah-vo' translates to 'in the desire of its soul'. 'Sha-ah-fah' means 'longed' or 'desired'. 'Rooh-ach' is 'wind' or 'spirit', here meaning desire. 'Ta-ah-nah-tah' means 'its delight'. 'Mee yash-ee-veh-neh' means 'who will return it?', implying it cannot be brought back. 'Kol-mev-ahk-sheh-ah' means 'all who seek it'. 'Lo yee-ah-foo' means 'will not grow weary'. 'Be-chad-shah' means 'in its month' or 'in its time'. 'Yim-tsa-oon-neh' means 'they will find it'.
[JER.2.25] Restrain your foot from being bare and your throat from thirst. And you said, "Adultery is not wrong because I have loved strangers and I will go after them." [§]
min'i rag'lech miyachef ug'ronech micim'ah vatomri no'ash lo ki'ahavti zarim ve'acharehem elech.
This verse uses several key words. "min'i" means "restrain" or "keep". "rag'lech" means "your foot/feet". "miyachef" means "from being bare" or "from emptiness". "ug'ronech" means "and your throat". "micim'ah" means "from thirst". "vatomri" means "and you said". "no'ash" means "adultery". "lo" means "no" or "not". "ki" means "for" or "because". "ahavti" means "I have loved". "zarim" means "strangers" or "foreigners". "ve'acharehem" means "and after them". "elech" means "I will go". The verse describes someone who has committed adultery and is justifying their actions by stating they loved strangers and will continue to pursue them.
[JER.2.26] As the shame of a thief is when he is found, so will the house of Israel be shamed. They are their kings, their officials, and their priests, and their prophets. [§]
kə-vo-shet ga-nav ki yi-ma-tse, ken ho-vi-shu beit yis-ra-el, he-ma mal-khei-hem sa-rei-hem ve-ko-ha-nei-hem u-ne-vi-ei-hem.
This verse uses figurative language, comparing the shame of a thief when discovered to the shame that will come upon the house of Israel. It specifies that their leaders, officials, priests, and prophets will all share in this shame. The verse directly states 'they are' before listing the positions, indicating that these people *are* the cause of the shame.
[JER.2.27] They say to the tree, “You are my father,” and to the stone, “You bore me,” for they have turned their back to me and not their face, and in the time of their distress they will say, “Rise and save us.” [§]
Omrim laetz avi atta v'la'even at yelidtani ki panu elai oref v'lo panim u've'et ra'atam yo'ameru kuma v'hoshie'enu.
This verse describes people turning to idols—a tree and a stone—instead of the Gods. They claim these objects are their father and bore them. The verse continues stating that when times are difficult, they will ask the idols to rise and save them, showing a reversal of proper relationship. ‘Oref’ means ‘back of the neck’ and is used here metaphorically to indicate turning away. ‘Panim’ means ‘face’ and is used here to indicate turning towards.
[JER.2.28] And where are the Gods that you made for yourself? Will they stand up and save you in a time of your trouble? For the number of your cities were the Gods of Judah. [§]
ve'ayei elohecha asher asita lacha yakumu im-yoshiyucha be'et ra'atecha ki mispar arecha hayu elohei Yehudah.
This verse questions where the gods of the one speaking are, the gods they made for themselves. It asks if these gods will stand up and save them in times of trouble. It then states that the number of their cities were their gods, specifically the gods of Judah.
[JER.2.29] Why do you quarrel with God, all of you? You have all transgressed against me, says Yahveh. [§]
Lah-mah tah-ree-boo eh-lai kuhl-khem pish-ah-tem bee nee-oom-Yahveh
This verse begins with a question asking why people quarrel with God. It accuses everyone of transgressing against God, and is introduced as a declaration from Yahveh.
[JER.2.30] In vain I struck your sons; they did not accept correction. Your sword devoured your prophets like a destroying lion. [§]
lashav hiketi et-beneikhem musar lo lakhu achlah charbekhem nevi'eikhem ke'arie mashchit.
This verse describes a judgment upon the people. 'lashav' means 'in vain' or 'for nothing'. 'hiketi' means 'I struck'. 'et-beneikhem' means 'your sons'. 'musar' means 'discipline' or 'correction'. 'lo lakhu' means 'they did not take'. 'achlah' means 'devoured'. 'charbekhem' means 'your sword'. 'nevi'eikhem' means 'your prophets'. 'ke'arie' means 'like a lion'. 'mashchit' means 'destroyer'.
[JER.2.31] You are the generation, see the word of Yahveh. Was I a wilderness to Israel, or a land of darkness? Why does my people say, "We have descended and will not come to you again?" [§]
Ha-dor atem, reu dvar-Yahveh. Ha-midbar hayiti le-Yisrael, im eretz ma'apelyah. Madua amru ami radnu, lo navo od eleicha.
This verse is addressed to a generation. It questions whether Yahveh spoke a word. It asks if Yahveh was a wilderness to Israel, or a land of darkness. Finally, it asks why the people say they have descended and will not return.
[JER.2.32] Can a young woman forget her ornament, or a bride her jewelry? Likewise, my people have forgotten me for days without number. [§]
ha-tish-kach be-tu-lah ed-yah, kah-lah kish-ureh-ha, ve-ah-mee shach-cheh-choo-nee yah-meem ein mis-par.
This verse uses rhetorical questions and a metaphor. It asks if a young woman can forget her jewelry or a bride her ornaments. Then it states that God's people have forgotten God for countless days. The verse uses "ed-yah" which means ornament, jewelry, or decoration. "Kish-ureh-ha" refers to the bride's bindings or ornaments. The verb 'shachach' means 'to forget'. The phrase 'yamim ein mispar' means 'days without number'.
[JER.2.33] What good will you make of your ways when seeking love? Therefore, I also have taught your ways to include the bad things. [§]
mah-teh-teev-ee dar-kaykh le-vah-kesh ah-hah-vah lah-khen gam et-harah-ot lim-da-tee et-dar-khaykh
This verse uses a rhetorical question to explore the idea of seeking love and the acceptance of both good and bad experiences as part of that journey. "mah" means "what". "teetivi" means "you will make good". "darkekh" means "your ways". "levakesh" means "to seek". "ahavah" means "love". "lakhen" means "therefore". "gam" means "also". "et-harah-ot" means "the bad things". "limadti" means "I have taught". "darkhaykh" means "your ways". The verse questions how one can expect positive outcomes when also embracing negative experiences.
[JER.2.34] Also, upon your wings was found the blood of souls of the poor and innocent. I did not find it in secret, but openly, concerning all of these things. [§]
Gam biknafayikh nimtse'u dam nafshot evyonim neki'im lo-bamakhteret metsati'im ki al kol eleh.
This verse describes finding the blood of the poor and innocent on the wings. The 'wings' are likely a metaphor for protection or power. The speaker states they did not find this blood in secret, but openly, concerning all these things.
[JER.2.35] And you stated that I am pure, but the anger of God has returned from against me. Behold, I will judge you based on your statement, 'I have not committed a wrong.' [§]
va-to-meri ki ni-kei-ti akh shav apo mi-meni hi-nei nish-pat otach al-am-rech lo kha-ta-ti.
This verse consists of a statement made to God, asserting innocence and questioning God's anger. It can be broken down as follows: 'And you said that I am cleansed,' 'but God's anger has turned from me,' 'behold, I will judge you based on your saying 'I have not sinned.'
[JER.2.36] Why do you hasten so much to change your way? You will also be ashamed by Egypt, as you were ashamed by Assyria. [§]
mah-teh-zlee me-ode le-shan-note et-dar-kehch; gam mi-mitz-rah-yeem teh-vo-shee ka-ah-shehr-bosht mee-ash-shoor.
This verse is a rhetorical question and a statement of future shame. "mah-teh-zlee" is a question meaning "why do you hasten?" or "why are you so quick?". "me-ode" means "very" or "much". "le-shan-note" means "to change". "et-dar-kehch" means "your way". "gam" means "also" or "even". "mi-mitz-rah-yeem" means "from Egypt". "teh-vo-shee" means "you will be ashamed". "ka-ah-shehr-bosht" means "as you were ashamed". "mee-ash-shoor" means "from Assyria". The verse expresses dismay at someone’s eagerness to alter their path, and predicts they will face a similar shame as when they were disgraced by Assyria, and also by Egypt.
[JER.2.37] Even from this you will go out, and your hands will be upon your head, for Yahveh has rejected your trust, and you will not succeed with them. [§]
gam me'et zeh te'tzi vi'dayikh al-roshekh ki-ma'as Yahveh be'mivtakhayikh ve'lo tatzlihi lahem.
This verse speaks of a coming downfall and the rejection of reliance on false securities. "gam" means also or even. "me'et zeh" means from this. "te'tzi" means you will go out. "vi'dayikh al-roshekh" means and your hands upon your head. "ki-ma'as Yahveh" means for Yahveh has rejected. "be'mivtakhayikh" means your trust. "ve'lo tatzlihi lahem" means and you will not succeed with them.
JER.3
[JER.3.1] To say, indeed a man will send away his wife, and she will go from him and will be the wife of another man, will he return to her again? Surely not will that land commit adultery, and you have committed adultery with many lovers and return to me, says Yahveh. [§]
le'emor hen yishalach ish et ishto vehalcha me'itto vehayta le'ish acher hayashuv eleiha od halo chanof techanaf ha'aretz hahiya ve'at zanit re'im rabim veshov elai ne'um-Yahveh.
This verse is a rhetorical question and accusation from God to Israel, comparing Israel's unfaithfulness to adultery. 'Le'emor' means 'to say'. 'Hen' is an interjection, similar to 'indeed' or 'behold'. 'Yishalach' means 'will send away'. 'Ish' means 'man'. 'Ishto' means 'his wife'. 'Vehalcha' means 'and she will go'. 'Me'itto' means 'from him'. 'Vehayta' means 'and she will be'. 'Le'ish acher' means 'to another man'. 'Hayashuv' means 'will he return'. 'Eleiha' means 'to her'. 'Halo' is a rhetorical question particle, meaning 'surely not?' or 'would that not be?' 'Chanof' means 'to commit adultery'. 'Techanaf' means 'will commit adultery'. 'Ha'aretz hahiya' means 'that land'. 'Ve'at' means 'and you'. 'Zanit' means 'you have committed adultery'. 'Re'im rabim' means 'many lovers'. 'Veshov' means 'and return'. 'Elai' means 'to me'. 'Ne'um-Yahveh' means 'says Yahveh'.
[JER.3.2] Lift up your eyes to the crossroads and see where you have not strayed. You have sat by the roads for them, like a desert wanderer. And you have flattered the land with your adulteries and your wickedness. [§]
se-ee-eye-neekh al-shfay-eem oo-ree-ee-ee-foh loh shoo-gal-teh al-druh-keem yah-shavt la-hem ka-ah-rah-bee bah-mid-bar oo-tah-hah-nee-fee eretz biz-noo-tai-eekh oo-ve-rah-ah-tekh.
This verse uses imagery of a woman who has committed adultery, comparing her actions to someone who lies in wait for a lover in the desert. It’s a rebuke, accusing the subject of excessive indulgence and straying from proper paths. "Shfayim" refers to lips or edges, here meaning crossroads. "Shugal" means to err or stray. "Drakim" means ways or paths. "Aravim" refers to someone who lies in wait, or a desert wanderer. "Chanipi" means to court or flatter. "Biznutaiych" means your adulteries. "Ra'atekh" means your wickedness.
[JER.3.3] The multitude held back, and no prince existed, and the glory of a prostitute’s forehead was for you, you refused all of them. [§]
vayimne’u revivim umalkosh lo hayah umeitzach ishah zonah hayah lach me’anteh hikkalem
This verse comes from Isaiah 23:9. The words are a series of accusations leveled at Tyre. 'Revivim' likely refers to wealthy merchants. 'Malkosh' is a term for a king or prince. 'Meitzach' means 'forehead' or 'temple' but is used figuratively here to mean 'power' or 'glory'. 'Zonah' means prostitute. 'Hikkalem' means 'all of them'. The verse speaks of Tyre having lost its power and influence, and of its reliance on immoral or illicit means.
[JER.3.4] Surely, have I not called my father champion of my youth? You are. [§]
ha-lo me-at-ah kar-ah-tee lee ah-vee al-oof ne-oo-rai ah-tah
This verse consists of a rhetorical question and a declaration. "Ha-lo" indicates a rhetorical question, similar to "Surely...?" or "Is it not...?" "Me-at-ah" means "from now". "Kar-ah-tee" means "I have called". "Lee" means "to me". "Ah-vee" means "my father". "Al-oof" means "champion" or "leader". "Ne-oo-rai" means "my youth". "Ah-tah" means "you". Therefore, the verse asks if, from now on, the speaker has called his father champion of his youth, and then affirms that is so.
[JER.3.5] Will God continue forever, if God maintains actions eternally? See, I have spoken, and you have done evil things and you will fail. [§]
ha-yintor le-olam im-yishmor la-netzach hineh dibart'i va-ta'asi ha-ra'ot va-tuchal.
This verse poses a rhetorical question about whether God will continue to act consistently with promises made eternally, and whether God will maintain actions forever. It then states that God has spoken, and humans have acted wickedly and failed. 'Yintor' relates to storing up or keeping; here, it suggests consistent action. 'Olam' means forever, eternity. 'Netzach' also means forever. 'Dibart'i' means 'I have spoken'. 'Ta'asi' is 'you have done'. 'Ra'ot' means evil or wickedness. 'Tuchal' means 'you will be ruined' or 'you will fail'.
[JER.3.6] And Yahveh said to me in the days of King Josiah, “Have you seen what has done unfaithfulness, Israel? It is a way upon every high mountain and below every flourishing tree, and there it has prostituted itself.” [§]
Va-yo-mer Yahveh e-lai bi-yemei Yo-ash-ya-hu ha-me-lech, ha-ra-ita asher asah meshuvah Yis-ra-el, holechah hee al kol ha-har gavoh v'el tachat kol etz ra-an-an va-tiz-neh-sham.
This verse describes a vision or revelation received during the reign of King Josiah. Yahveh speaks to someone, asking if they have seen the spiritual unfaithfulness of Israel. It uses the metaphor of prostitution to describe Israel’s turning away from Yahveh to worship other gods in high places and under every green tree. 'Meshuvah' represents turning away or unfaithfulness. 'Holechah' refers to a way or manner of acting.
[JER.3.7] And I said, after she had done all these things to me, "Return to me," but she did not return. And her sister, Judah, saw her betrayal. [§]
va'omar acharei asotah et kol eleh elai tashuv velo shavah vate'reh bagodah achotah Yehudah
This verse describes a situation where someone speaks after a certain action has been completed. The speaker addresses another person, asking them to return, but they do not. Following this, the person’s sister, Judah, observes their betrayal.
[JER.3.8] I saw that concerning all the deeds that Israel had committed in unfaithfulness, I had sent her away and given her a certificate of divorce. And Judah, her sister, did not fear treachery. So she went and also committed unfaithfulness. [§]
va'ereh ki al kol odot asher n'afah m'shubah yisra'el shilachtiha va'eten et sefer k'rituteha eleha v'lo yareh bogedah yehudah achotah vattelech vatizen gam hi
This verse describes God's dealings with Israel and Judah, specifically the sending of a divorce certificate to Israel and the subsequent infidelity of Judah. 'Odot' refers to testimonies or deeds, here likely representing Israel's actions. 'M'shubah' means 'returned' or 'relenting', implying a return to sin. 'K'ritut' is a cutting off, referring to the divorce. 'Bogedah' means treachery or infidelity.
[JER.3.9] And it will be from all of her unfaithfulness that she has defiled the land, and she has committed adultery with stone and with wood. [§]
vehaya mikol zenutah vehichanaf et haaretz vatin’af et ha’even ve’et ha’etz
This verse describes a consequence of an unspecified wrongdoing, portraying the land as becoming defiled and committing adultery with stone and wood. ‘Zenutah’ refers to unfaithfulness or prostitution, implying spiritual infidelity. ‘Chanaf’ means to defile or corrupt. ‘Naf’ means to commit adultery. The verse is likely metaphorical, depicting the land’s degradation as a result of the people’s actions.
[JER.3.10] And even in all of this, treachery has not returned to me, her sister Judah, with all of her heart, but with falsehood, says Yahveh. [§]
ve-gam-be-chol-zo-at lo-shava elai bagoda achota Yehuda be-chol-liba-ah ki im-be-sheker ne-um-Yahveh.
This verse describes a situation where Judah has not returned to Yahveh despite all that has happened. It states that Judah’s return is not genuine, but based on falsehood. 'Bagoda' refers to Judah's treachery or unfaithfulness. 'Ne-um-Yahveh' means ‘says Yahveh’.
[JER.3.11] And Yahveh said to me, "The righteousness of her soul errs from Israel, from the betrayal of Judah." [§]
Va-yo-mer Yahveh el-ai tzid-kah naf-shah mish-vah Yis-ra-el mi-bo-ge-dah Yeh-dah.
This verse consists of several parts. "Va-yo-mer" means 'and said'. "Yahveh" is the proper name of God. "el-ai" means 'to me'. "tzid-kah" means 'righteousness'. "naf-shah" means 'her soul'. "mish-vah" means 'errs'. "Yis-ra-el" is the name of a people or nation. "mi-bo-ge-dah" means 'from betrayal'. "Yeh-dah" is the name of a people or nation.
[JER.3.12] Go and proclaim these words northward, and say: "Return, O restored Israel," declares Yahveh. "I will not turn my face away from you, for I am gracious," declares Yahveh. "I will not be perpetually angry." [§]
ha-loch ve-ka-ra-ta et-ha-de-va-rim ha-e-leh tsa-fon-ah ve-a-martah shuvah meshuvah Yis-ra-el ne-um-Yahveh lo-a-pil pa-nai ba-chem ki-cha-sid a-ni ne-um-Yahveh lo etor le-o-lam.
This verse is a command to go and proclaim a message northward, calling Israel to return. It includes declarations from Yahveh regarding not turning away from them and not being perpetually angry. 'Tzor' is a northern place, as is commonly understood in commentaries. The names of God used here are 'Yahveh' and the implied 'Elohim' (the Gods) when 'ne'um' (oracle of) is used.
[JER.3.13] Indeed, know your iniquity, for you have rebelled against Yahveh, your Gods. And you have scattered your ways to strangers, under every green tree, and you have not heard my voice, says Yahveh. [§]
akh de'i 'avonekh ki vayhveh elohayikh pasha'at' vatfazzri et-derakhayikh lazarim takhat kol-etz ra'anan ub'qoli lo-shma'tem ne'um-yhvvh.
This verse addresses Israel, accusing them of wrongdoing. 'Akh' is an interjection, often translated as 'indeed' or 'alas.' 'De'i' means 'know.' 'Avonekh' refers to your iniquity. 'Ki' means 'for' or 'because.' 'Vayhveh' is Yahveh. 'Elohayikh' means 'your Gods.' 'Pasha'at' means 'you have rebelled.' 'Vatfazzri' means 'and you scattered.' 'Et-derakhayikh' means 'your ways.' 'Lazarim' means 'to strangers.' 'Takhat kol-etz ra'anan' means 'under every green tree.' 'Ub'qoli lo-shma'tem' means 'and you have not heard my voice.' 'Ne'um-yhvvh' means 'says Yahveh'.
[JER.3.14] Return, sons, wayward ones, says Yahveh, for I have been a husband to you, and I have taken you, one from a city and two from a family, and I will bring you to Tziyon. [§]
Shuvu banim shovavim ne'um-Yahveh, ki anokhi ba'alti bachem velakachti etchem echad me'ir ushnayim mimishpacha veheveiti etchem Tziyon.
This verse is a call for return and restoration. "Shuvu" means "return". "Banim" means "sons". "Shovavim" means "wayward" or "rebellious". "Ne'um-Yahveh" means "says Yahveh". "Ki anokhi ba'alti bachem" means "for I have been a husband to you". "Velakachti etchem" means "and I have taken you". "Echad me'ir" means "one from a city". "Ushnayim mimishpacha" means "and two from a family". "Veheveiti etchem Tziyon" means "and I will bring you to Tziyon".
[JER.3.15] And I will give to you shepherds according to my heart, and they will pasture you with knowledge and understanding. [§]
ve-nat-ti la-chem ro-im ke-liv-i ve-ra-u et-chem de-ah ve-has-keel.
This verse contains several key elements. "ve-nat-ti" means "and I will give". "la-chem" means "to you". "ro-im" means "shepherds". "ke-liv-i" means "according to my heart" or "that I desire". "ve-ra-u" means "and they will pasture" or "and they will feed". "et-chem" means "you". "de-ah" means "knowledge". "ve-has-keel" means "and understanding". Therefore, the verse speaks of God promising to give leaders who will nourish the people with wisdom and knowledge.
[JER.3.16] And it will be, when you multiply and increase in the land in those days, says Yahveh, that they will no longer say, "The ark of the covenant of Yahveh." And it will not come into their heart, nor will they remember it, nor seek it, and it will not be made again. [§]
ve-ha-ya ki tir-vu u-fri-tem ba-aretz ba-ya-mim ha-he-mah ne-um-ye-ho-vah lo-yo-meru od a-ron bri-t ye-ho-vah ve-lo ya-a-leh al-lev ve-lo yiz-keru-vo ve-lo yif-ko-du ve-lo ye-e-seh od.
This verse describes a time when the physical Ark of the Covenant will no longer be needed or remembered. It speaks of a future where God's presence will not be confined to a physical object. 'Ve-ha-ya' means 'and it will be'. 'Ki tir-vu u-fri-tem' means 'when you multiply and increase'. 'Ba-aretz' means 'in the land'. 'Ba-yamim ha-hemah' means 'in those days'. 'Ne-um-ye-ho-vah' means 'says Yahveh'. 'Lo-yo-meru od' means 'they will no longer say'. 'A-ron bri-t ye-ho-vah' means 'the ark of the covenant of Yahveh'. 'Ve-lo ya-a-leh al-lev' means 'and it will not come into the heart'. 'Ve-lo yiz-keru-vo' means 'and they will not remember it'. 'Ve-lo yif-ko-du' means 'and they will not seek it'. 'Ve-lo ye-e-seh od' means 'and it will not be made again'.
[JER.3.17] In that time, they will call Jerusalem the throne of Yahveh, and all the nations will gather to her in the name of Yahveh to Jerusalem, and they will no longer go after the dominion of their evil hearts. [§]
Ba'et ha'hi yikre'u liyrushalayim kise Yahveh v'nikvu eleha kol-haggoyim l'shem Yahveh liyrushalayim v'lo-yelekhu od acharei shirirut libbam hara.
This verse describes a future time when Jerusalem will be recognized as the throne of Yahveh, and all nations will gather to it in the name of Yahveh. It also states that people will no longer follow the desires of their evil hearts.
[JER.3.18] In those days, the house of Judah will go over the house of Israel, and they will come together from the land of the north onto the land that I inherited to your ancestors. [§]
bayamim hahema yelchu beit-yehuda al-beit yisrael veyavo yachdav me'eretz tzafon al-ha'aretz asher hinchalti et-avoteichem.
This verse describes a time when the house of Judah will go over the house of Israel, and they will come together from the land to the north onto the land that I inherited to your ancestors.
[JER.3.19] And I have said, “How shall I establish you among offspring, and I will give to you a desired land, an inheritance of the splendor of the armies of nations?” And I have said, “You shall call me Father, and after me, you shall not return.” [§]
ve-anokhi amar'ti eikh ashit'ekha ba-banim ve-eten lakha eretz khemedah nakhalat tzvi tzva'ot goyim va-omar avi tikre'u-li u-me'akharei lo tashuviv.
This verse contains a declaration from 'the Gods' to a people. 'I' (meaning 'the Gods') have said, 'How shall I place you among sons?' and 'I will give to you a desirable land, an inheritance of the glory of armies of nations.' Further, 'I have said, ‘You shall call me Father,’ and after me you shall not turn back.’ It is a statement of relationship and promise.
[JER.3.20] Truly, a woman has betrayed from evil; thus, you have betrayed me, house of Israel, declares Yahveh. [§]
akhen bagdah ishah mere'ah ken bagadtem bi beit yisrael neum-Yahveh
This verse uses several key names for God. "Yahveh" is the proper name of God, often rendered as "LORD" in many English translations. "Neum" indicates a declaration or oracle, literally "says". The verse speaks of betrayal, comparing the betrayal of a woman to the betrayal of the house of Israel against God. It is a prophetic declaration of judgment.
[JER.3.21] A voice is heard upon the lips, the weeping and pleas of the children of Israel, for they have perverted their ways and forgotten Yahveh, the Gods. [§]
Qol al shfayim nishma, bchi tachanunei bnei Yisrael, ki he'evu et darkam, shachchu et Yahveh Elohim.
This verse describes a voice heard on the lips, the weeping and pleas of the children of Israel, because they have perverted their ways and forgotten Yahveh, the Gods.
[JER.3.22] Return, sons of the wayward. I will heal your waywardness. Here we are, we come to you, for you are Yahveh, our Gods. [§]
shuv-oo bah-neem shoo-vahv-eem er-pah m'shoo-vo-tay-khem hee-n'nu ah-tah-nu lah-kh ki ah-tah yahveh elo-hay-noo
This verse is a call to return to God. "Shuvu" means 'return'. "Banim" means 'sons' or 'children'. "Shovavim" means 'wayward' or 'rebellious'. "Erpah" means 'I will heal'. "M'shuvoteichem" means 'your waywardness'. "Hinenu" means 'here we are'. "Atanu" means 'we come'. "Lach" means 'to you'. "Ki" means 'for'. "Ata" means 'you are'. "Yahveh" is the proper name of God. "Eloheinu" means 'our God'.
[JER.3.23] Indeed, falsehood is found among the hills, a multitude of mountains. Indeed, salvation for Israel is in Yahveh, our God. [§]
Akhen lasheker migbeaot hamon harim. Akhen bayahveh Eloheiynu tshu'at Yisrael.
The verse begins with 'Akhen,' meaning 'surely' or 'indeed.' 'Lasheker' means 'to falsehood' or 'regarding lies.' 'Migbeaot' means 'from the hills.' 'Hamon' means 'a multitude' or 'a large number.' 'Harim' means 'mountains.' The second sentence begins with 'Akhen' again, meaning 'surely' or 'indeed.' 'Bayahveh' means 'in Yahveh.' 'Eloheiynu' means 'our God.' 'Tshu'at' means 'salvation' or 'deliverance.' 'Yisrael' is the name of the nation Israel. Therefore, the verse speaks of falsehood found in hills and mountains, but salvation is found in Yahveh, the God of Israel.
[JER.3.24] And shame consumed the labor of our ancestors from our youth, their flocks and their herds, their sons and their daughters. [§]
vehahboshet achlah et yegi'a avoteinu mine'ureinu et tzonam ve'et bekharam et beneihem ve'et benoteihem.
This verse describes shame consuming the labor of our ancestors from our youth. Specifically, it details the loss of their flocks, herds, sons, and daughters. 'Boshet' refers to shame or dishonor. 'Yegi'a' means labor or toil. 'Avoteinu' means our ancestors. 'Mine'ureinu' means from our youth. 'Tzonam' refers to their flocks. 'Bekharam' means their herds or cattle. 'Beneihem' means their sons. 'Benoteihem' means their daughters.
[JER.3.25] We lie down in our shame, and our shame covers us, for we have sinned against Yahveh the Gods, we and our fathers, from our youth until this day, and we have not heard the voice of Yahveh the Gods. [§]
nishkeva bevashtenu utekhasenu kelimatenoo ki layehovah eloheinu chataanu anachnu vaavoteinu minneureinu vead hayom hazeh velo sham'anu bekohl yehovah eloheinu.
This verse details a confession of sin. 'Nishkeva' means 'we lie down', implying being overcome. 'Bvashtenu' means 'in our shame'. 'Utekhasenu' means 'and covers us'. 'Kelimatenoo' means 'our shame'. 'Layehovah eloheinu' means 'to Yahveh the Gods'. 'Chataanu' means 'we have sinned'. 'Anachnu' means 'we'. 'Vaavoteinu' means 'and our fathers'. 'Minneureinu' means 'from our youth'. 'Vead hayom hazeh' means 'and until this day'. 'Velo sham'anu' means 'and we have not heard'. 'Bekohl yehovah eloheinu' means 'the voice of Yahveh the Gods'.
JER.4
[JER.4.1] If Israel returns, says Yahveh, return to me. And if you remove your abominations from before my face, and do not waver. [§]
im-tashuv Yisrael ne-um-Yahveh elay tashuv ve-im-taseer shikkuzecha mipanay velo tanud
This verse is a conditional statement. "If Israel returns…" and "If you remove your abominations…" The speaker is Yahveh, addressing Israel. "Ne-um" indicates a declaration or utterance from the speaker. 'Shikkuzecha' refers to abominations or detestable things. "Tashuv" means to return or repent. "Taseer" means to remove or put away. 'Mipanay' means before my face or from my presence. "Tanud" means to waver or fluctuate.
[JER.4.2] And you shall swear, ‘Living Yahveh,’ in truth, with justice and with righteousness. And through Him nations will be blessed, and through Him they will be praised. [§]
ve-nishba-ta chai-yahveh be-emet be-mishpat u-vi-tzedakah ve-hitbar-chu bo goyim u-vo yithalalu.
This verse begins with a command to swear. 'Chai-Yahveh' literally means 'living Yahveh'. The verse continues with specifying how to swear – truthfully, with justice and righteousness. The final clause states that nations will be blessed in Him, and will praise Him.
[JER.4.3] For thus says Yahveh to the people of Judah and to Jerusalem: Prepare ground for yourselves, and do not sow among thorns. [§]
ki-koh amar Yahveh le-ish Yehudah ve-li-Yerushalayim niru lakhem nir ve-al-tizreu el-kotzim.
This verse is a command from Yahveh to the people of Judah and Jerusalem. It instructs them to prepare the ground for sowing, but specifically forbids them from sowing among thorns. 'Ki-koh' means 'thus' or 'for thus'. 'Amar' means 'said'. 'Le-ish' means 'to the man' or 'to the people of'. 'Niru' is an imperative meaning 'prepare'. 'Lakhem' means 'for you'. 'Nir' refers to a fallow field or ground prepared for sowing. 'Ve-al-tizreu' means 'and do not sow'. 'El-kotzim' means 'among thorns'.
[JER.4.4] Circumcise yourselves for Yahveh, and remove the foreskins of your hearts, you men of Judah and you inhabitants of Jerusalem, lest the fire of my wrath go forth and burn, and there be no quencher because of the wickedness of your deeds. [§]
him-lool-oo la-yah-veh ve-ha-see-roo ar-loht le-vahv-chem eesh yeh-oo-dah ve-yosh-vay yeh-roo-shah-lah-eem pen-teh-tzeh kah-esh kha-mah-tee oo-vah-ah-rah ve-eyn me-kah-veh mip-nay ro-ah mah-ahl-lay-chem.
This verse is a call to spiritual circumcision and repentance. 'Himooloo' means 'circumcise yourselves', but here it is used metaphorically. 'Layahveh' means 'to Yahveh'. 'Hasiru' means 'remove'. 'Arlot levavchem' means 'the foreskins of your hearts', referring to uncircumcised hearts that are hardened and resistant to God. 'Eesh Yehudah' means 'men of Judah'. 'Yoshvey Yerushalayim' means 'inhabitants of Jerusalem'. 'Pen tetsaeh esh chamati' means 'lest there come forth the fire of my wrath'. 'Uvaarah ve-eyn mekhaveh' means 'and it burns and there is no quencher'. 'Mipnei roah ma'alleyechem' means 'because of the wickedness of your deeds'.
[JER.4.5] Declare in Judah and in Jerusalem, make it heard and say, and sound the trumpet in the land. Call out, fill your hands and say, “Assemble and come to the cities of fortification!” [§]
hagidu biyehuda ubiyrushalayim hashmiau ve'imru utik'u shofar ba'aretz kir'u mal'u ve'imru he'asfu venavo el-arei hamibtzar.
This verse is a call to proclaim and prepare for an assembly within the cities of fortification. Each word is translated literally. 'Hagidu' means 'declare', 'biyehuda' means 'in Judah', 'ubiyrushalayim' means 'and in Jerusalem', 'hashmiau' means 'make heard', 've'imru' means 'and say', 'utik'u' means 'and sound', 'shofar' is 'ram's horn' or 'trumpet', 'ba'aretz' means 'in the land', 'kir'u' means 'call out', 'mal'u' means 'fill' (as in fill your hands with a trumpet's sound), and 'he'asfu' means 'assemble'. 'Venavo' means 'and come', 'el-arei' means 'to the cities', and 'hamibtzar' means 'the fortified'.
[JER.4.6] Raise the banner on Zion, be strong, do not be still, for evil I am bringing from the north, and great ruin. [§]
se'u nes tziyone ha'izu al-ta'amodu ki ra'ah anokhi mevi mi-tsafon ve-shever gadol.
This verse is a call to raise a banner on Zion and to prepare for a great evil coming from the north. "Se'u" means "raise". "Nes" means "banner". "Tziyone" is Zion. "Ha'izu" means "be strong" or "prepare yourselves". "Al-ta'amodu" means "do not stand" or "do not be still". "Ki" means "for" or "because". "Ra'ah" means "evil". "Anokhi" means "I". "Mevi" means "bringing". "Mi-tsafon" means "from the north". "Ve-shever" means "and breaking" or "and ruin". "Gadol" means "great".
[JER.4.7] A lion has risen from the thicket, and a destroyer of nations has traveled from its place to lay your land to desolation, your cities will be desolate from lack of an inhabitant. [§]
alah aryeh misubekho umashkhit goyim nasa yatsa mimkomo lasum artsek leshamma areyik titzenah me'ein yoshev.
This verse describes a lion rising from its thicket, and a destroyer of nations traveling from its place to lay the land waste and the cities desolate. Let's break down each component for a literal translation. ‘alah means ‘rose’ or ‘ascended’. ‘aryeh’ means ‘lion’. ‘misubekho’ means ‘from the thicket’. ‘umashkhit’ means ‘and a destroyer’. ‘goyim’ means ‘nations’. ‘nasa’ means ‘traveled’ or ‘lifted’. ‘yatsa’ means ‘went out’. ‘mimkomo’ means ‘from its place’. ‘lasum’ means ‘to put’ or ‘to lay’. ‘artsek’ means ‘your land’. ‘leshamma’ means ‘to desolation’ or ‘to waste’. ‘areyik’ means ‘your cities’. ‘titzenah’ means ‘will be desolate’ or ‘will be made waste’. ‘me’ein’ means ‘from lack of’ or ‘without’. ‘yoshev’ means ‘inhabitant’ or ‘one who dwells’.
[JER.4.8] Because of this, gird yourselves with sackcloth and lament, and wail, for the fierceness of the wrath of Yahveh has not turned from him. [§]
al-zot chigru sakim sifdu vehililu ki lo-shav charon af-Yahveh mimenu.
This verse begins with "al-zot" which means "because of this". "Chigru sakim" means "gird yourselves with sackcloth". "Sifdu" means "lament". "Vehililu" means "and wail". "Ki" means "because". "Lo-shav" means "has not turned". "Charon af-Yahveh" means "the fierceness of wrath of Yahveh". "Mimenu" means "from him". The verse is a call to mourning because the divine wrath has not been averted.
[JER.4.9] And it will be on that day, declares Yahveh, the heart of the king and the heart of the officials will be destroyed, and the priests will be dismayed, and the prophets will be astonished. [§]
ve-ha-ya ba-yom ha-hu ne-um Yahveh yo-avad lev ha-melech ve-lev ha-sarim ve-nashamu ha-kohenim ve-ha-neviim yitmahu.
This verse describes a day when Yahveh declares that the heart of the king and the heart of the officials will be destroyed, the priests will be dismayed, and the prophets will be astonished. It depicts a time of great upheaval and disorientation among the leadership and religious figures.
[JER.4.10] And I said, "Alas, my Lord Yahveh, surely you have caused this people and Jerusalem to err, saying, "Peace will be to you," while the sword reaches to the soul." [§]
Va'omar, ahah, adonai Yahveh, achein hasha' hasheatata la'am hazeh v'liroshalaim le'emor shalom yihyeh lachem v'naga'ah cherev ad-hanafesh.
This verse is spoken by the prophet Jeremiah. The speaker expresses dismay at God’s actions. 'Va'omar' means 'and I said.' 'Ahah' is an exclamation of lament or woe. 'Adonai' is 'my Lord.' 'Yahveh' is the proper name of God. 'Achein' means 'surely' or 'indeed.' 'Hasha' means 'to make an end' or 'to finish.' 'Hasheatata' means 'you have caused to err' or 'you have corrupted.' 'La'am hazeh' means 'this people.' 'V'liroshalaim' means 'and to Jerusalem.' 'Le'emor' means 'to say.' 'Shalom yihyeh lachem' means 'peace will be to you.' 'V'naga'ah cherev' means 'and the sword will touch.' 'Ad-hanafesh' means 'to the soul.'
[JER.4.11] At that time it will be said to this people and to Jerusalem, "A spirit of clear lips in the desert, a way for the daughter of my people. Not to sow, and not to rebuild." [§]
Ba'et hahi ye'amer la'am hazeh ve'li'rushalayim ruach tzach shfayim bamidbar derech bat ammi lo lizrot velo lehavar.
This verse speaks of a time when a message will be delivered to the people and to Jerusalem. The message involves a spirit of purity or clarity in the desert, a way for the daughter of my people, and specifically states it is not for sowing or rebuilding.
[JER.4.12] A spirit full from these will come to me now. Also, I will speak judgments upon them. [§]
rooach maleh may eleh yavoh lee atta gam ani adabeh mishpatim otam
This verse describes a spirit coming upon someone, enabling them to speak judgments. Let's break down the words: 'rooach' means spirit or wind; 'maleh' means full; 'may eleh' means from these; 'yavoh' means will come; 'lee' means to me; 'atta' means now; 'gam' means also; 'ani' means I; 'adabeh' means I will speak; 'mishpatim' means judgments; 'otam' means them.
[JER.4.13] Behold, as clouds He rises, and covering is His chariots. Swift as eagles are His horses. Woe to us, for we are plundered by Yahveh. [§]
hinneh kah-ah-nah-neem yah-ah-leh veh-kah-soo-fah mahr-keh-vo-tav kah-loo min-neh-shah-rim soo-sav yah-o la-noo kee shoo-dad-noo
This verse describes a powerful and terrifying vision. "Hinneh" means "behold". "Kah-ah-neem" means "clouds". "Yahveh" is the proper name of God. "Kah-soo-fah" means "desire" or "longing", here understood metaphorically as covering. "Mahr-keh-vo-tav" means "his chariots". "Kah-loo" means "light" or "swift". "Min-neh-shah-rim" means "than eagles". "Soo-sav" means "his horses". "Yahveh" is again the proper name of God. "Oiy la-noo" means "woe to us". "Kee" means "for" or "because". "Shuddad-noo" means "we are plundered".
[JER.4.14] I wash the evil of your heart, Jerusalem, in order that you be saved. Until when will you dwell within you with thoughts of your affliction? [§]
kabesi meraha libech Yerushalayim lema'an tivashei ad-mata talin bekirbech machashavot onech
This verse is addressed to Jerusalem and calls for its purification. "Kabesi" means "I wash". "Meraha" means "evil". "Libech" means "your heart". "Yerushalayim" is the name of the city, Jerusalem. "Lema'an" means "in order that". "Tivashei" means "you be saved". "Ad-mata" means "until when". "Talin" means "you dwell/remain". "Bekirbech" means "within you". "Machashavot" means "thoughts". "Onech" means "your affliction/sorrow". Essentially, the verse is asking Jerusalem how long it will harbor sinful thoughts that cause it pain, and urging it to be cleansed.
[JER.4.15] For a voice announces from Dan, and declares wrongdoing from the mountain of Ephraim. [§]
ki qol magid midan u mashmia avon mehah har efraim
This verse describes a voice proclaiming from Dan and announcing wrongdoing from the mountain of Ephraim. "Qol" means voice. "Magid" means announcer or proclaimer. "Midan" is the name of a place, Dan. "Mashmia" means to announce or declare. "Avon" means wrongdoing, iniquity, or wickedness. "Mehah har efraim" means from the mountain of Ephraim.
[JER.4.16] Remember the nations, behold, proclaim concerning Jerusalem, watchmen are coming from a distant land, and they gave their voice upon the cities of Judah. [§]
hazkiru lagoyim hine hashmiu al-yerushalayim notzrim ba'im me'eretz hamerechak vayitnu al-arei yehudah kolam.
This verse describes people announcing the coming of watchmen from a distant land to Jerusalem, and their voices being heard throughout the cities of Judah. 'Hazkiru' means 'remember' or 'mention'. 'Lagoyim' means 'to the nations'. 'Hine' means 'behold'. 'Hashmiu' means 'cause to hear' or 'proclaim'. 'Al-yerushalayim' means 'concerning Jerusalem'. 'Notzrim' means 'watchmen' or 'observers'. 'Ba'im' means 'coming'. 'Me'eretz hamerechak' means 'from a distant land'. 'Vayitnu' means 'and they gave'. 'Al-arei yehudah' means 'upon the cities of Judah'. 'Kolam' means 'their voice'.
[JER.4.17] Like watchmen of a field, they were around her from all sides, because you provoked me, says Yahveh. [§]
kə-šō-mə-rê shā-ḏay, hā-yū ‘ā-lê-hā mi-sā-ḇîḇ; kî-’ō-ṯî mā-rā-ṯāh nə-’um-yə-hō-vāh.
This verse describes God’s relationship with Israel, comparing it to watchmen surrounding a field. The first part states they were around her from all sides. The second part explains the reason for this protective stance: Israel provoked God. ‘Yə-hō-vāh’ is the proper name of God.
[JER.4.18] Your ways and your deeds have brought these consequences upon you. This is your evil, because it is bitter, because it has touched to your heart. [§]
darkekh u ma'alalayikh asu eleh lakh zot ra'atekhi ki mar ki naga ad libekh.
This verse discusses how a person’s ways and deeds have resulted in negative consequences for them. "darkekh" means 'your ways', "ma'alalayikh" means 'your deeds', "asu eleh lakh" means 'these have been done to you', "zot ra'atekhi" means 'this is your evil', "ki mar" means 'because it is bitter', "ki naga ad libekh" means 'because it has touched to your heart'. The word "El" appears as "eleh", meaning 'these Gods'.
[JER.4.19] My bowels, my bowels! I am wracked with the walls of my heart. It resounds within me, and I cannot be silent, for my soul has heard the sound of the shofar, the shout of war. [§]
may, may, okheela keeroat libbee homeh-lee libbee lo akhresh kee kol shofar shama'tee nafshi teru'at milchama
This verse describes a powerful internal experience, likely related to a prophetic vision or a deeply felt spiritual awakening. "May" refers to the bowels, representing the deepest emotional and physical center of a person. The speaker feels a strong internal turmoil, likened to walls within their heart shaking. They cannot contain their feelings because they perceive a call to war, symbolized by the sound of a shofar (ram's horn) and the shout of battle. The internal experience is so strong that it’s described as an auditory perception of a call to war.
[JER.4.20] Break upon break is called, for the whole land has been plundered. Suddenly my tents have been plundered, in a moment my curtains. [§]
Shever al-shever niqra, ki shudda kol-ha'aretz. Pit'om shuddu ohalai, rega yeriyotai.
This verse describes a sudden and complete devastation. "Shever al-shever" literally means "break upon break," suggesting repeated or successive ruin. "Shudda" means "laid waste" or "plundered." "Pit'om" signifies "suddenly." "Ohali" means "my tents" and "yeriyotai" means "my curtains."
[JER.4.21] How long will I observe a banner, and hear the sound of the shofar? [§]
ad-ma-tai eh-reh-neh-ess esh-meh-ah kol shofar
This verse asks how long the speaker will witness a banner or signal, and hear the sound of a shofar (ram's horn). 'Ad-mataiy' is a question meaning 'until when?' or 'how long?'. 'Er'eh' means 'I will see'. 'Ness' means banner or signal. 'Eshmeh' means 'I will hear'. 'Kol' means 'sound' or 'voice'. 'Shofar' is the ram’s horn used for signaling.
[JER.4.22] For the foolishness of my people, they do not know me. They are foolish children, and not understanding. They are wise for evil, and do not know for good. [§]
ki o-ve-eel am-ee o-tee lo ya-da-oo ba-neem se-kha-leem hay-ma ve-lo ne-vo-neem hay-ma kha-kha-meem hay-ma le-ha-ra va-le-hee-teev lo ya-da-oo
This verse describes the foolishness of a people who do not know their God. 'Ovil' means foolishness. 'Am' means people. 'Otee' means my. 'Lo yada' means do not know. 'Banim' means sons or children. 'Sekhalim' means foolish. 'Hemah' means they are. 'Ne-vo-neem' means understanding or intelligent. 'Kha-kha-meem' means wise. 'Le-ha-ra' means for evil. 'Le-hee-teev' means for good.
[JER.4.23] I saw the land, and behold, it was formless and empty, and to the heavens, and there was no light of them. [§]
ra'iti et-ha'aretz ve'hinneh-tohu vavohu ve'el-hashamayim ve'ein oram.
This verse describes a vision of the earth and the heavens before creation. "Ra'iti" means "I saw". "Et-ha'aretz" means "the land". "Ve'hinneh" means "and behold". "Tohu vavohu" is a repeated phrase signifying formlessness and emptiness. "Ve'el-hashamayim" means "and to the heavens". "Ve'ein oram" means "and there was no light of them".
[JER.4.24] I saw the mountains, and behold, they were shaking, and all the hills were ruined. [§]
ra'iti heharim vehineh ro'ashim vechol hageva'ot hitkalkalu.
This verse describes a vision of shaking mountains and crumbling hills. "Ra'iti" means "I saw". "Heharim" is "the mountains". "Vehineh" means "and behold". "Ro'ashim" means "shaking". "Vechol" means "and all". "Hageva'ot" means "the hills". "Hitkalkalu" means "were ruined" or "were corrupted".
[JER.4.25] I saw, and behold, there was no human, and all the birds of the heavens have flown away. [§]
ra'iti ve'hineh ein ha'adam ve'chol of ha'shamayim nadadu.
This verse describes a vision of emptiness. "Ra'iti" means "I saw". "Ve'hineh" means "and behold". "Ein" means "there is no". "Ha'adam" means "the human". "Ve'chol" means "and all". "Of ha'shamayim" means "of the heavens" or "birds of the heavens". "Nadadu" means "have flown away" or "have migrated".
[JER.4.26] I saw, and behold, the Carmel, the desert, and all its cities were shattered before Yahveh, before the fierceness of his anger. [§]
ra'iti vehineh hacher'mel hamid'bar vechol areiv nit'tzu mip'nei Yahveh mip'nei charon apo
This verse describes a vision of the Carmel desert and its cities being shattered. "Ra'iti" means "I saw." "Vehineh" means "and behold." "Hacher'mel hamid'bar" is "the Carmel, the desert." "Vechol areiv" means "and all its cities." "Nit'tzu" means "were shattered." "Mip'nei Yahveh" means "before Yahveh." "Mip'nei charon apo" means "before the fierceness of his anger."
[JER.4.27] For thus said Yahveh: Desolation will be all the land, and I will not do any further creation. [§]
ki-koh amar Yahveh shemamah tihyeh kol-haaretz vekolah lo e'eseh.
This verse comes from Isaiah 7:7. "Ki-koh" means "for thus". "Amar" means "said". "Yahveh" is the proper name of God. "Shemamah" means "desolation". "Tihyeh" means "will be". "Kol-haaretz" means "all the land". "Vekolah" means "and all of it". "Lo e'eseh" means "I will not do".
[JER.4.28] Because of this, the earth will mourn, and the heavens above will darken, because I spoke my thoughts and did not regret them, and I will not return from it. [§]
al-zot te'evav ha'aretz ve-qadru ha-shamayim mi-ma'al al ki-dibarti zamoti ve-lo nichamti ve-lo ashuv mi-menah
This verse describes God's regret over a decision. 'al-zot' means 'because of this.' 'te'evav' means 'will mourn.' 'ha'aretz' means 'the earth.' 've-qadru' means 'and will darken.' 'ha-shamayim' means 'the heavens.' 'mi-ma'al' means 'from above.' 'al ki' means 'because.' 'dibarti' means 'I spoke.' 'zamoti' means 'my thought(s).' 've-lo nichamti' means 'and I did not regret.' 've-lo ashuv' means 'and I will not return.' 'mi-menah' means 'from it'. The verse overall is describing a pronouncement of sorrow from God relating to a decision he has made.
[JER.4.29] From the sound of a horseman and one stretching a bow, the whole city has fled. They entered the caves and climbed into the crevices. The whole city is abandoned, and there is no person inhabiting it. [§]
mikol parash veromeh keshet borachat kal-ha'ir bau be'avim ubakefim alu kal-ha'ir azuvah ve'ein-yoshev bahen ish.
This verse describes a city fleeing in terror from the sound of horsemen and archers. The people hide in caves and crevices, and the city is left deserted, with no inhabitants remaining.
[JER.4.30] And you, devastated one, what have you done that you clothe yourself in crimson, that you adorn yourself with jewelry of gold, that you paint your eyes with powder in vain? You beautify yourself in vain. Those who once loved you have rejected you. They will seek after Yahveh. [§]
ve-at-tee sha-dood mah-ta-a-see kee-til-besh-ee sha-nee kee-ta-ah-dee ah-dee-zah-hav kee-tee-kreh-ee ba-pooch ay-na-yikh la-shav-oo tee-tee-yah-fee ma-soo-vakh oh-gev-eem naf-shekh yeh-vah-kesh-oo
This verse addresses a lamenting city, likely Jerusalem, and describes its futile attempts at beautification and attraction, which are rejected by former lovers. 'Shadood' refers to a ruined or devastated place. The verse uses imagery of adornment – clothing, jewelry, cosmetics – that are ultimately ineffective in regaining lost favor. 'Yahveh' is present as the one who will be sought after by those who have rejected the city.
[JER.4.31] For a voice of weakness I have heard, distress like one rebuked. The voice of the daughter of Zion will wail, she will spread her hands. Woe to me, for my soul is weary for those who slay. [§]
Ki qol k’cholah shamati tsarah k’mabkirah qol bat-tsiyon tityapeach t’pares kapeha oy-na li ki-ayfah nafshi l’horgim.
This verse describes a lament. ‘Qol’ means ‘voice.’ ‘K’cholah’ means ‘weakness’ or ‘sickness.’ ‘Tsarah’ means ‘distress.’ ‘K’mabkirah’ is a simile meaning ‘like a rebuked one’ or ‘like one chastised.’ ‘Bat-tsiyon’ means ‘daughter of Zion’ and is a poetic way of referring to the people of Jerusalem. ‘Tityapeach’ means ‘she will wail’ or ‘she will moan.’ ‘T’pares kapeha’ means ‘she will spread her hands’ (in a gesture of supplication). ‘Oy-na li’ is an expression of woe, meaning ‘woe to me.’ ‘Ayfah nafshi’ means ‘my soul is weary’ or ‘my soul is exhausted.’ ‘L’horgim’ means ‘for the destroyers’ or ‘for those who slay.’
JER.5
[JER.5.1] Wander in the streets of Jerusalem and see, and know, and seek in its thoroughfares if you find a man, if there is anyone doing justice, seeking faithfulness, and I will forgive her. [§]
sho-te-too beh-hoo-tso-t ye-roo-sha-lim oo-reh-oo-nah oo-deh-oo oo-vak-shoo bi-reh-ho-vo-te-ha im-tim-tse-oo eesh im-yesh oh-seh mish-pat me-va-kesh em-oo-nah veh-es-lah lah
This verse is a call to search Jerusalem for anyone who practices justice and seeks faithfulness. It implies a lack of such individuals. 'Sho-te-too' means to wander or patrol. 'Be-hoo-tso-t' means in the streets. 'Ye-roo-sha-lim' is Jerusalem. 'Oo-reh-oo-nah' means and see. 'Oo-deh-oo' means and know. 'Oo-vak-shoo' means and seek. 'Bi-reh-ho-vo-te-ha' means in its streets. 'Im-tim-tse-oo' means if you find. 'Eesh' means a man. 'Im-yesh' means if there is. 'Oh-seh' means doing or making. 'Mish-pat' means justice or judgement. 'Me-va-kesh' means seeking. 'Em-oo-nah' means faithfulness. 'Veh-es-lah' means and forgive.
[JER.5.2] And if they say, "Yahveh is living," then they will swear falsely. [§]
ve-im chai-Yahveh yo-meru la-chen la-sheker yi-sha-veu.
This verse contains the name Yahveh. 've-im' means 'and if'. 'chai' means 'living'. 'yo-meru' means 'they will say'. 'la-chen' means 'therefore'. 'la-sheker' means 'to falsehood'. 'yi-sha-veu' means 'they will swear'. The verse speaks of a conditional statement – if they say Yahveh is living, then they will swear falsely.
[JER.5.3] Yahveh, your eyes do not seek faithfulness. You struck them, yet they did not grow sick. You consumed them for refusing correction. They hardened their faces like stone, refusing to return. [§]
Yahveh, your eyes are not for faithfulness. You struck them, and they did not become sick. You finished them from refusing to take discipline. They strengthened their faces from stone, refusing to turn back.
This verse describes God’s disappointment with a people who are stubbornly refusing to repent. “Eyes…not for faithfulness” is an idiom suggesting God’s patience has run out; He’s no longer looking for their faithfulness because they do not demonstrate it. The striking didn't cause physical illness, but rather a complete destruction. The metaphor of strengthening faces from stone emphasizes their unyielding, hard-hearted refusal to turn back from their ways.
[JER.5.4] And I said, "They are only weak, they are ruined because they do not know the way of Yahveh, the justice of the Gods." [§]
va-ani amarti ach-dalim hem no’alu ki lo yad’u derech Yahveh mishpat Elohim
This verse discusses the failings of a people who do not understand the way of Yahveh or the justice of the Gods. 'va-ani' means 'and I'. 'amarti' means 'I said'. 'ach' means 'but' or 'only'. 'dalim' means 'poor' or 'weak'. 'hem' means 'they'. 'no’alu' means 'they are dismayed' or 'they are ruined'. 'ki' means 'because' or 'for'. 'lo yad’u' means 'they do not know'. 'derech Yahveh' means 'the way of Yahveh'. 'mishpat Elohim' means 'the justice of the Gods'.
[JER.5.5] I will go to the great ones and speak with them, for they know the way of Yahveh, the justice of the Gods. But they, together, have broken the yoke and discarded discipline. [§]
El-ek-lah-lee el-ha-ged-o-leem va-adab-brah otam kee hem-mah ya-de-u derech Yahveh mish-pat Elohim-hem ach hem-mah yach-dah shav-ru ol nit-ku mo-ser-ot.
This verse describes a decision to approach powerful people to speak with them, believing they understand the way of Yahveh and the justice of the Gods. However, it states that these same people have collectively broken the yoke and discarded discipline.
[JER.5.6] Therefore, a lion from the forest has struck them, a wolf of the desert will ravage them, a leopard will watch over their cities. Anyone who goes out from here will be torn apart, because their sins have multiplied and their strongholds have become fortified. [§]
al-ken hikham arieh miya'ar ze'ev arabot yishdedem namer shoked al-arehem kol-hayotze mehanna yitaref ki rabu pish'ehem atzmu meshubotehem.
This verse describes a judgment upon a people due to their numerous transgressions. It uses animal metaphors to illustrate the thoroughness and severity of the coming destruction. 'Arieh' means lion, 'ze'ev' means wolf, and 'namer' means leopard. 'Yishdedem' means to ravage or plunder. 'Atzmu' means to strengthen or harden.
[JER.5.7] Why do you send to me your sons who have forsaken me, and they swore without the Gods? And I will make them full, and they have committed adultery, and they grow up in a house of prostitution. [§]
Ei lazot esloach-lach banayich azavuni vayishab’u belo Elohim va’asbi’a otam vayinafu ubeit zonah yitgodadu.
This verse contains a lament by Yahveh against Israel. "Ei lazot" is an interjection expressing sorrow or complaint. "Esloach-lach" means "to send forth to you" but functions as a rhetorical question meaning 'why do you send to me'. "Banayich" means “your sons”, referring to the people of Israel. “Azavuni” means “they have forsaken me”. "Vayishab’u" means “and they swore”. “Belo Elohim” means “without the Gods.” “Va’asbi’a otam” means “and I will make them full”. “Vayinafu” means “they have committed adultery”. “Ubeit zonah yitgodadu” means “and they grow up in a house of prostitution”.
[JER.5.8] Horses equipped in the morning were there, and each man will rejoice with his wife. [§]
Susim me-yuzanim mashkimim hayu, ish el-eshet re'ehu yitzhalu.
This verse describes horses being prepared in the morning, and people rejoicing with their spouses. 'Susim' means horses. 'Me-yuzanim' is from the root meaning 'to prepare' or 'to equip'. 'Mashkimim' means 'early' or 'morning'. 'Hayu' is the verb 'to be' in the past tense. 'Ish' means 'man'. 'El' means 'to'. 'Eshet' means 'wife'. 'Re'ehu' means 'neighbor' or 'friend', but in this context likely refers to one's spouse. 'Yitzhalu' means 'they will rejoice'.
[JER.5.9] Will I not punish these things, declares Yahveh? And even if a nation acts in this manner, my self will not seek vengeance. [§]
Ha'al-eleh lo-efkod ne'um-Yahveh ve'im begoy asher-kazeh lo titnakeim nafshi.
This verse begins with a rhetorical question referencing 'these things' – likely referring to the sins of surrounding nations previously discussed. It states that Yahveh will not punish these things. The verse continues with a conditional statement: even if a nation acts like 'this' (similarly sinful), Yahveh's self/soul will not seek vengeance. 'Ne'um' literally means 'oracle of' or 'declares', introducing a direct statement from Yahveh. 'Titnakeim' means 'avenge yourself'. 'Nafshi' means 'my soul' or 'myself'.
[JER.5.10] Go up to her burnt offerings and destroy them, and completely finish them; do not make any ruins. Remove her idols, for they do not belong to Yahveh. [§]
alu bisharoteiha vishachetu vechala al ta'asu hasiru netishoteiha ki lo layahveh hema.
This verse contains instructions regarding the worship of other gods. "alu" means "ascend" or "go up". "bisharoteiha" means "to her burnt offerings". "vishachetu" means "and destroy them". "vechala" means "and finish" or "completely". "al ta'asu" means "do not make". "hasiru" means "remove" or "take away". "netishoteiha" means "her idols" or "her ruins". "ki" means "for" or "because". "lo layahveh hema" means "not to Yahveh they belong". The verse commands the destruction of foreign religious practices and declares they do not belong to Yahveh.
[JER.5.11] For betrayal has been dealt to me by the house of Israel, and by the house of Judah, declares Yahveh. [§]
ki bagod bagdu bi beit yisrael ubeit yehudah neum-yahveh.
This verse states that betrayal has occurred against Yahveh by both the house of Israel and the house of Judah. 'Bagod' means 'betrayal' or 'to deal treacherously'. 'Neum-Yahveh' signifies 'declares Yahveh'.
[JER.5.12] Because they denied Yahveh, and they said, "It is not He," and disaster will not come upon us, and we will not see sword or famine. [§]
kee-khash-shoo bah-yah-veh va-yo-mer-oo lo-hoo va-lo-tav-oh ah-lay-nu rah-ah ve-kher-ev ve-rah-av lo neer-eh.
This verse describes people denying Yahveh and claiming misfortune will not befall them. 'Kee' means 'that' or 'because'. 'Khashshoo' means 'they denied'. 'Bah-yahveh' is 'in Yahveh'. 'Va-yo-mer-oo' means 'and they said'. 'Lo-hoo' means 'it is not He'. 'Va-lo-tav-oh' means 'and will not come'. 'Ah-lay-nu' means 'upon us'. 'Rah-ah' means 'evil' or 'disaster'. 'Ve-kher-ev' means 'and sword'. 'Ve-rah-av' means 'and famine'. 'Lo neer-eh' means 'we will not see'.
[JER.5.13] And the prophets will be as wind, and the word is not in them. Thus will it be done to them. [§]
ve-han-ne-vee-eem yee-hyoo le-roo-ach ve-ha-dee-ber ein ba-hem koh yee-eh-seh la-hem.
This verse discusses the fate of prophets. 'Han-ne-vee-eem' means 'the prophets'. 'Yee-hyoo' means 'will be'. 'Le-roo-ach' means 'to wind' or 'to spirit'. 'Ha-dee-ber' means 'the word'. 'Ein ba-hem' means 'is not in them'. 'Koh' means 'thus'. 'Yee-eh-seh' means 'will be done'. 'La-hem' means 'to them'.
[JER.5.14] Therefore, thus says Yahveh, the Gods of hosts: Because you have spoken this thing, behold, I am placing My words in your mouth as fire, and this people will be as wood, and they will be consumed. [§]
lakhen koh-amar Yahveh Elohim tzva'ot ya'an daberchem et-hadavar hazeh hineni noten d'varai be-ficha le'esh vehayam hazeh etzim ve'achalatam.
This verse begins with "therefore," followed by a declaration from Yahveh, the Gods of hosts. It continues by stating that because they have spoken this thing, Yahveh will place His words in the speaker’s mouth as fire, and this people will be as wood, which the fire will consume.
[JER.5.15] Behold, I bring upon you a nation from afar, house of Israel, declares Yahveh. This nation is powerful; this nation is from of old; this nation, you will not know his language, and you will not understand what he speaks. [§]
hinnee mevee aleichem goy mimmerhak beet yisrael neoom-Yahveh. Goy eitan hu, goy meoolam hu, goy lo tedah leshono velo tishma mah yidaber.
This verse declares that God will bring a nation upon Israel from afar. This nation is described as powerful, ancient, and speaking an unintelligible language. 'Hinnee' means 'behold, I will'. 'Mevee' means 'I bring'. 'Aleichem' means 'upon you'. 'Goy' means 'nation'. 'Mimmerhak' means 'from afar'. 'Beet yisrael' means 'house of Israel'. 'Neoom-Yahveh' means 'declares Yahveh'. 'Eitan' means 'strong, firm'. 'Meoolam' means 'from of old, ancient'. 'Lo tedah' means 'you will not know'. 'Leshono' means 'his language'. 'Tishma' means 'you will hear'. 'Mah yidaber' means 'what he speaks'.
[JER.5.16] His mouth is like an open grave, all of them are heroes. [§]
ash-pah-toh keh-keh-ver pah-too-ach, kul-lam gib-bor-im.
This verse uses imagery of a wide-open pit or grave. "Ashpato" refers to a wide opening or pit. "Ke" means 'like' or 'as'. "Kever" means grave or tomb. "Patuch" means open. "Kulam" means all or everyone. "Gibborim" is plural and means heroes, warriors, or mighty men.
[JER.5.17] Your harvest will be eaten, and your bread will be consumed by your sons and your daughters. Your flock and your cattle will be eaten. Your vines and your figs will be withered. Your fortified cities, in which you trusted, will be devastated with the sword. [§]
ve-akhal ketsir-kha ve-lechem-kha yo-khlu ban-ekha u-vnot-ekha yo-khal tson-kha u-veqar-kha yo-khal gap-nekha u-te-enat-kha ye-ro-shash arei miv-tzar-ekha asher ata bo-tekh ba-henna be-kharev.
This verse describes a consequence of disobedience – a consuming of one's own possessions and the destruction of fortified cities. 'Ketsir' means harvest. 'Lechem' means bread. 'Banekha' means your sons. 'Bnotekha' means your daughters. 'Tsonkha' means your flock/sheep. 'Beqar-kha' means your cattle. 'Gapnekha' means your vines. 'Te'enatka' means your figs. 'Arei mivtzarecha' means your fortified cities. 'Asher ata botekh bahenna' means in which you trusted. 'Bekharev' means with the sword.
[JER.5.18] And also in those days, says Yahveh, I will not do completely with you. [§]
ve-gam bayamim hahema ne-um-yahveh lo-e'eseh itchem kolah.
This verse contains several components. 'V'gam' means 'and also'. 'Bayamim hahema' translates to 'in those days'. 'Ne-um-yahveh' is 'says Yahveh'. 'Lo-e'eseh' means 'I will not do'. 'Itchem' is 'with you'. 'Kolah' means 'completely' or 'utterly'. The entire verse expresses a declaration from Yahveh regarding actions he will refrain from taking with 'you' in 'those days'.
[JER.5.19] And it will be that when you say, "What has Yahveh, the Gods, done for us with all these things?", you shall say to them, "As you abandoned me and served foreign Gods in your land, so you will serve strangers in a land not your own." [§]
vehaya ki toamru tachas ma'asah Yahveh Elohimenu lanu et kol elleh ve'amarta aleihem ka'azavtem oti vatavdu Elohei nechar be'artzchem ken ta'avdu zarim be'eretz lo lachem.
This verse describes a situation where people question why Yahveh, the Gods, has done certain things to them. The response is that because they abandoned Yahveh and served foreign gods in their land, they will now serve foreigners in a land that is not their own. 'Tachas ma'asah' means 'instead of what was done', 'Elohei nechar' means 'gods of strangers' or 'foreign gods', and 'zarim' means 'strangers' or 'foreigners'.
[JER.5.20] Declare this in the house of Jacob, and make it heard in Judah, saying: [§]
hagidu zot bebeyt yaakov vehashmiuha biyehuda leemor.
This verse consists of instructions to declare something. "Hagidu" means "declare". "Zot" means "this". "Bebeyt" means "in the house of". "Yaakov" is the name Jacob. "Vehashmiuha" means "and make it heard". "Biyehuda" means "in Judah". "Leemor" means "saying".
[JER.5.21] Hear now this, foolish people, and there is no understanding. They have eyes, but they do not see. They have ears, but they do not hear. [§]
shih-may-oo nah zot am sakhal ve-ayn lev ay-nay-im lah-hem ve-lo yir-oo oz-nay-im lah-hem ve-lo yish-mah-oo
This verse addresses a people lacking understanding. "Shih-may-oo nah" is an appeal to hear or listen. "Zot" means "this". "Am sakhal" refers to a foolish people. "Ve-ayn lev" means "and there is no heart", used figuratively for a lack of understanding. "Ay-nay-im lah-hem ve-lo yir-oo" means "eyes they have, and they do not see". "Oz-nay-im lah-hem ve-lo yish-mah-oo" means "ears they have, and they do not hear". The verse employs parallelism, emphasizing the people's inability to perceive or understand despite possessing the physical faculties to do so.
[JER.5.22] Do not fear my signs, says Yahveh, if you are not afraid before me, because I have set the sand as a border for the sea, a decree forever, and it will not cross over. The waves roared, but they could not overcome, and they raged, but they did not cross over. [§]
ha'oti lo-tir'u ne'um-Yahveh im mip'nai lo tachilu asher-samti chol g'vul la-yam chaq-olam v'lo ya'avrenu vayitga'ashu v'lo yuchalu v'hamu galav v'lo ya'avrunu.
This verse is a prophetic declaration. 'Ha'oti' is an address to the people, meaning 'my signs'. 'Lo tir'u' means 'do not fear'. 'Ne'um-Yahveh' means 'says Yahveh'. 'Mip'nai' means 'before'. 'Tachilu' means 'to be afraid'. 'Samti' means 'I have set'. 'Chol' means 'sand'. 'G'vul' means 'border'. 'La-yam' means 'to the sea'. 'Chaq' means 'law' or 'decree'. 'Olam' means 'forever' or 'world'. 'Ya'avrenu' means 'it will cross'. 'Yitga'ashu' means 'they will roar'. 'Yuchalu' means 'they will overcome'. 'Hamu' means 'they will rage'. 'Galav' means 'their waves'.
[JER.5.23] And to this people was a heart rebellious and disobedient. They turned away and they went. [§]
V’la’am ha’zeh hayah lev soreir umoresh saru vayelechu.
This verse describes the people as having a rebellious and disobedient heart, and as having turned away and gone. ‘V’la’am’ means ‘and to the people’. ‘Ha’zeh’ means ‘this’. ‘Hayah’ means ‘was’. ‘Lev’ means ‘heart’. ‘Soreir’ means ‘rebellious’. ‘Umoresh’ means ‘and disobedient’. ‘Saru’ means ‘they turned away’. ‘Vayelechu’ means ‘and they went’.
[JER.5.24] And they did not say in their hearts, "Let us fear Yahveh, the Gods, who gives rain and dew and the early harvest in its time." May He maintain for us the appointed times of harvest, according to His laws. [§]
ve-lo-am-ru bil-va-vam ni-ra na et-Yahveh Elohei-nu ha-notein geshem vi-reh u-mal-kosh be-ito shvuot chukkot Katzir yishmar-lanu.
This verse describes a people not fearing Yahveh, the Gods, who provides rain, dew, and early harvest. They are asking that He continues to maintain the appointed times of harvest for them.
[JER.5.25] Your iniquities turned away these things, and your sins withheld the good from you. [§]
avoteykem hittu eleh vechatoteikhem man'u hatov mikem
This verse discusses the consequences of sin. 'Avoteykem' refers to 'your iniquities', 'hittu' means 'they turned away' or 'inclined', 'eleh' means 'these', 'vechatoteikhem' means 'and your sins', 'man'u' means 'they withheld' or 'prevented', 'hatov' means 'the good', and 'mikem' means 'from you'. The verse implies that iniquities and sins have a direct impact on receiving good things.
[JER.5.26] For the wicked ones have been found among my people, upright as a deception, deceivers have set up a destroyer, men will capture. [§]
ki nimtza'u b'ami resha'im yashur k'shach y'qushim hiz'ivu mashchit anashim yil'kodu
This verse describes wickedness found within the people. "Nimtza'u" means 'found'. "Resha'im" means 'the wicked ones'. "Yashur" means 'straight, upright'. "K'shach" means 'like a deception'. "Y'qushim" refers to 'deceivers'. "Hiz'ivu" means 'they have set up'. "Mashchit" means 'destroyer'. "Anashim" means 'men'. "Yil'kodu" means 'they will capture'. The verse suggests that the wicked ones are like deceivers who set up a destroyer to capture people.
[JER.5.27] Like a cage full of bird, so their houses are full of deceit. Therefore they grew and became wealthy. [§]
kiklub maleh of, ken batehem meleim mirmah, al ken gadlu vaya'ashiru.
This verse describes a situation where people’s houses are full of deceit, and as a result they have grown and become wealthy. “kiklub” is a cage or trap. “maleh” means full. “of” is bird. “ken” means thus, so, or indeed. “batehem” means their houses. “meleim” means full. “mirmah” means deceit. “al ken” means therefore, for this reason. “gadlu” means they grew. “vaya’ashiru” means and they became wealthy.
[JER.5.28] They acted with arrogance and did wrong, and they transgressed in wicked dealings. They did not judge, they did not judge the cause of the orphan, and they prospered by it. And they did not judge the cause of the poor. [§]
sham-nu ash-tu gam av-ru div-rei ra, din lo-da-nu, din ya-tom ve-yatz-li-chu, u-mish-pat ev-yo-nim lo sha-fa-tu.
This verse details accusations against individuals who have acted unjustly. 'Shamnu' describes acting with arrogance or fatness, implying excess and self-importance. 'Ashtu' suggests wrongdoing. 'Avru' means 'they transgressed'. 'Divrei ra' means 'words of evil', or wicked dealings. 'Din lo-danu' means 'judgment they did not judge'. 'Din yatom ve-yatzlihu' means 'the judgment of the orphan and they prospered', which is ironic - they prospered *by* failing to judge justly on behalf of orphans. 'U-mishpat evyonim lo shafatu' means 'and the judgment of the poor they did not judge'.
[JER.5.29] Upon these will I not visit punishment, says Yahveh. Nor will my soul avenge itself against a nation like this. [§]
Ha'al-eleh lo-efkod ne'um-Yahveh. Im begoy asher-kazeh lo titnakehm nafshi.
This verse is a rhetorical question expressing God's refusal to punish certain people. 'Ha'al-eleh' means 'upon these.' 'Lo-efkod' means 'I will not visit' or 'I will not punish.' 'Ne'um-Yahveh' means 'says Yahveh.' 'Im begoy asher-kazeh' means 'if a nation like this.' 'Lo titnakehm nafshi' means 'my soul will not avenge itself.' The verse essentially states that God will not punish these people, nor will God avenge God's self against a nation like this one.
[JER.5.30] Astonishment and ruin became in the land. [§]
shamah v'sha'arurah nih'yata ba'aretz
This verse consists of several words. "shamah" means astonishment or amazement. "v" is a conjunction meaning 'and'. "sha'arurah" means desolation or ruin. "nih'yata" means 'it became' or 'it was made'. "ba'aretz" means 'in the land'. Therefore, the verse describes a state of astonishment and ruin occurring in the land.
[JER.5.31] The prophets prophesied falsely, and the priests ruled by their hand, and my people loved it this way. What will you do at the end of it? [§]
han-ne-vee-eem niv-vu-b-she-ker ve-ha-ko-ha-neem yir-doo al-ye-dei-hem ve-am-mee ah-ha-vu khen u-mah-ta-ah-soo le-ah-kha-ree-tah
This verse describes a situation where prophets prophesy falsely, priests rule by their hand (implying corruption), and the people love it this way. It asks what will be done at the end of this situation.
JER.6
[JER.6.1] The Benjaminites acted courageously from within Jerusalem, and in Tekoa they blew the ram's horn, and over the House of the Vineyard they lifted a signal, for evil is peering from the north and a great breaking is coming. [§]
ha'izu benee bin-yah-min mee-ker-rev yuh-roo-shah-leem oo-veet-koh-ah tee-keh-oo shoh-far vee-al-bayt hah-keh-rem se-oo mas-seh-et kee rah-ah neesh-keh-fah mee-tsah-phon ve-sheh-ver gah-dohl.
This verse describes the Benjaminites sounding the alarm from Jerusalem, Tekoa, and the House of the Vineyard, warning of impending disaster from the north. 'Ha'izu' denotes strength or courage, and in this context, the Benjaminites are described as acting courageously. 'Benee bin-yah-min' refers to the sons or descendants of Benjamin. 'Tik'oo shofar' means to blow the ram's horn, a signal for war or alarm. 'Mas'eh' refers to a lifting or a signal. 'Neeskeh-fah' is a looking out, peering, or seeing, here implying a threat. 'Sheh-ver' means breaking or shattering and here refers to a great destruction.
[JER.6.2] I likened beauty and delight to the daughter of Zion. [§]
ha-na-vah ve-ha-me-oo-nah-gah da-mee-tee bat-tzee-yon
This verse uses imagery to describe the beauty and delight associated with the daughter of Zion. ‘ha-na-vah’ refers to beauty or fairness. ‘ha-me-oo-nah-gah’ means delight or pleasantness. ‘da-mee-tee’ means ‘I likened’ or ‘I compared.’ ‘bat-tzee-yon’ is literally ‘daughter of Zion,’ a poetic way of referring to the city of Jerusalem or its people.
[JER.6.3] To the Gods she will come, shepherds and their flocks. They will pitch tents around her. Each will tend to his own affairs. [§]
El-ei-ha ya-vo-u ro-im ve-ed-rei-hem tak-u a-lei-ha o-ha-lim sa-viv ra-u ish et-ya-do.
This verse describes shepherds coming to a woman with their flocks, pitching tents around her, and each tending to their own hand, or managing their own affairs. "El" means God. "Roim" means shepherds. "Edreihem" means their flocks. "Tak'u" means they pitch. "Ohalim" means tents. "Saviv" means around. "Ra'u" means they pasture or tend. "Ish" means a man or each one. "Et-yado" means their hand or their affairs.
[JER.6.4] Sanctify war upon it, rise up and let us go forth at midday. Woe to us, for the day has turned, for the shadows of evening are lengthening. [§]
kad-shoo a-lay-ha mil-cha-mah, koo-moo v-na-a-leh ba-tzah-ho-raim, oy la-noo ki-pah-nah ha-yom ki yee-na-too tzil-lay eh-rev.
This verse is a call to arms. It begins with a command to sanctify war upon someone or something. It then calls for people to rise up and go forth at midday. It expresses woe, stating that the day has turned against them, and the shadows of evening are lengthening.
[JER.6.5] Rise up and let us go up at night and destroy her palaces. [§]
koo-moo v'nah-aleh bah-lah-ee-lah v'nash-chee-tah ar-meh-no-teh-ah
This verse contains imperatives, instructing people to rise up and go. "קוּמוּ" (koo-moo) is the plural imperative of the verb 'to rise'. "וְנַעֲלֶ֣ה" (v'nah-aleh) is 'and we will go up'. "בַלָּ֔יְלָה" (bah-lah-ee-lah) means 'at night'. "וְנַשְׁחִ֖יתָה" (v'nash-chee-tah) is 'and we will destroy'. "אַרְמְנוֹתֶֽיהָ" (ar-meh-no-teh-ah) means 'her palaces'. The final 'ס' is a 'selah', a musical or liturgical notation with unclear meaning, often interpreted as a pause or emphasis.
[JER.6.6] For thus says Yahveh of hosts: They have made a plan and will pour out a mound upon Jerusalem. It is the city that is visited, all of it oppression within it. [§]
ki koh amar Yahveh tzva'ot kir'tu etzah v'shifchu al-Yerushalayim sollah hi ha'ir ha'pekad kullah osh'ek b'kirbah.
This verse consists of several key components. "ki koh amar" means "for thus says". "Yahveh tzva'ot" translates to "Yahveh of hosts". "Kir'tu etzah" means "they have made a counsel" or "they have decided on a plan". "v'shifchu al-Yerushalayim sollah" means "and they will pour out upon Jerusalem a mound". "hi ha'ir ha'pekad" means "it is the city that is visited" or "it is the city destined for judgement". "kullah osh'ek b'kirbah" means "all of it oppression within it". The verse describes a planned attack and resulting oppression of Jerusalem.
[JER.6.7] As one digs a well for its waters, so has evil been dug for it. Violence and destruction will be heard within it, always before my face, sickness and strike. [§]
keh-HAH-keer bah-VEER may-MAY-yah keh-nehn heh-keh-RAH rah-AH-tah khah-MAHS vah-shod yih-shah-MAH bah oh-LEH-pah-nai tah-meed khoh-LEE oo-mah-KAH.
This verse uses vivid imagery comparing a well to a nation. "keh" means 'like' or 'as'. "hakir" means 'to dig' or 'to excavate'. "havir" means 'the well'. "maymayah" means 'its waters'. The phrase then repeats this structure, but referring to 'ra'ah' (evil) instead of water, and 'hamas vashod' (violence and destruction) instead of water. 'yishama' means 'will be heard'. "olei panai" means 'before my face', and refers to God. 'tamid' means 'always'. "choli umakka" means 'sickness and strike'. The verse is a poetic description of divine judgment, where a nation's wickedness is likened to polluted well water, and the consequences—violence and suffering—are continually present before God.
[JER.6.8] I will strip Jerusalem, lest my soul strike from you, lest I set you a waste, a land not inhabited. [§]
hivaser Yerushalayim pen teka nafshi mimecha pen asimech shemama eretz lo noshava.
This verse is a warning to Jerusalem. 'Hivaser' means 'I will remove' or 'I will strip'. 'Yerushalayim' is Jerusalem. 'Pen' is a particle meaning 'lest' or 'that not'. 'Teka' means 'to strike' or 'to sound a blast'. 'Nafshi' means 'my soul'. 'Mimecha' means 'from you'. 'Asimech' means 'I will set you'. 'Shemama' means 'waste' or 'desolation'. 'Eretz' means 'land'. 'Lo noshava' means 'not inhabited'. The verse warns that if Jerusalem does not repent, Yahveh will remove its inhabitants and make the land desolate.
[JER.6.9] Thus says Yahveh of hosts, the weak will toil like a vine, the remnant of Israel. Bring back your hand like a gatherer on baskets. [§]
Koh amar Yahveh tzevaot, olel ye'olelu kagafen shearit Yisrael, hashev yadecha kbotzer al-salsillot.
This verse is from Isaiah 18:5. "Koh amar" means "Thus says." "Yahveh tzevaot" is "Yahveh of hosts." "Olel" means "to be weak, to toil". "Ye'olelu" is a future tense of the same root. "Kagafen" means "like a vine." "Shearit" is "remnant". "Yisrael" is "Israel". "Hashev" means "bring back, restore". "Yadecha" is "your hand". "Kbotzer" means "like a gatherer". "Al-salsillot" means "on baskets". This verse is a metaphor relating the treatment of the remnant of Israel to the gathering of grapes.
[JER.6.10] To whom shall I speak and testify, and to whom will they listen? Behold, their ears are uncircumcised, and they cannot listen. Behold, the word of Yahveh has been for them a disgrace; they do not desire it. [§]
al-mee a-dav-veh-rah v-ah-eedah v-yish-mah-u hee-neh a-rel-ah oh-z-nahm v-lo yoo-khloo le-hahk-sheev hee-neh de-var-yeh-veh ha-yah la-hem le-kher-pah lo yakhf-tzoo-vo
This verse asks to whom the speaker should speak and testify, since the people’s ears are uncircumcised and they cannot listen. The word of Yahveh has become a disgrace to them, and they do not desire it. ‘Uncircumcised ears’ is a metaphor for unwillingness to hear or understand.
[JER.6.11] And the wrath of Yahveh, I have filled it, I am weary, it consumes. Pour it out on the infant outside, and on the secret gathering of young men together, because even a man with a woman will be taken, an old man with a full life will be captured. [§]
ve'et chamath YHVH maleti nil'eiti hachil shpoch al olal bachutz ve'al sod bachurim yachdav ki gam ish im isha yilachedu zaken im male yamim
This verse describes God's anger being full and poured out on those outside and on the secret gatherings of young men. It states that even a man with a woman will be taken, and an old man full of days will be captured. 'Chamath' means wrath or anger. 'YHVH' is the proper name of God. 'Olal' refers to infants or young children. 'Sod' signifies a secret or gathering. 'Bachurim' are young men. 'Yilachedu' means they will be taken or captured. 'Zaken' is an old man. 'Male yamim' means full of days.
[JER.6.12] And they will turn their homes to others, fields and wives together, because you have stretched out my hands against the inhabitants of the land, says Yahveh. [§]
ve-na-sav-bu va-te-ye-hem la-a-che-rim sha-dot ve-na-shim yach-da-v ki-at-te et-ya-dai al-yosh-vei ha-aretz ne-um-Yeh-veh.
This verse describes a situation where people's homes and fields will be given to others, and their wives will be taken by others. This is presented as a consequence of God’s action against the inhabitants of the land. ‘ve’ means ‘and’, ‘na-sav-bu’ means ‘they will turn’, ‘va-te-ye-hem’ means ‘their homes’, ‘la-a-che-rim’ means ‘to others’, ‘sha-dot’ means ‘fields’, ‘ve-na-shim’ means ‘and wives’, ‘yach-da-v’ means ‘together’, ‘ki’ means ‘because’, ‘at-te’ means ‘you have stretched out’, ‘et-ya-dai’ means ‘my hands’, ‘al-yosh-vei’ means ‘against the inhabitants of’, ‘ha-aretz’ means ‘the land’, ‘ne-um-Yeh-veh’ means ‘says Yahveh’.
[JER.6.13] For from the youngest to the eldest, all of them are seeking profit with profit, and from the prophet to the priest, all of them are making lies. [§]
ki mik’tanam v’ad gedolam kullo botsa’ b’botsa uminavi v’ad kohen kullo oseh shaker.
This verse describes widespread corruption. “Mik’tanam” means “from the small one” or “from the youngest.” “V’ad gedolam” means “and until the great one” or “and until the eldest.” “Kullo” means “all of them.” “Botsa” means “profit” or “gain,” and is repeated for emphasis. “Uminavi” means “and from the prophet.” “V’ad kohen” means “and until the priest.” “Oseh shaker” means “doing falsehood” or “making lies.”
[JER.6.14] And they healed the brokenness of my people easily, saying, "Peace, peace," but there is no peace. [§]
vayraf'u et-shever ammi al-nekalah le'emor shalom shalom ve'ein shalom.
This verse describes a healing of the brokenness of the people, but it is a false healing. The word 'vayraf'u' means 'and they healed', but the context suggests this is a superficial or deceptive healing. 'Shever' means brokenness, and 'ammi' means my people. 'Al-nekalah' means easily or quickly. 'Le'emor' means to say. 'Shalom shalom' is repeated for emphasis, meaning peace, peace. The final phrase 've'ein shalom' means 'and there is no peace'.
[JER.6.15] Be ashamed, for you have done an abomination. Also, shame will not come to them, and they will not know the tools. Therefore, they will fall with those who fall, and stumble in the time I visit them, says Yahveh. [§]
ho-vee-shoo kee toe-ay-vah ah-soo; gam-bosch lo-ye-vosh; gam-ha-cleem lo ya-da-oo; la-chen yip-lu ban-nof-leem be-et pe-ka-dee-teem yik-ash-lu amar Yahveh.
This verse describes a coming shame and downfall upon a people who have committed an abomination. They will not feel shame, and will not understand the reason for their fall. Consequently, they will fall with those who fall, and stumble when Yahveh visits them. The speaker is identified as Yahveh.
[JER.6.16] Thus says Yahveh: Stand on the roads and see, and ask for the paths of forever, which is the good way, and walk in it, and find rest for your souls. And they said, we will not go. [§]
Koh amar Yahveh imdu al-drakhim ure'u usha'alu lin'tivot olam ei-zeh derech hatov ulchu-vah um'tsu margoa l'nafsh'khem vayomru lo nelech.
This verse is a call to consider the paths of life and choose the good one. 'Koh amar' means 'thus says'. 'Yahveh' is the proper name of God. 'Imdu' means 'stand'. 'Al-drakhim' means 'on the roads'. 'Ure'u' means 'and see'. 'Usha'alu' means 'and ask'. 'Lin'tivot olam' means 'for the paths of forever'. 'Ei-zeh derech hatov' means 'which is the good way'. 'Ulchu-vah' means 'and walk in it'. 'Um'tsu margoa l'nafsh'khem' means 'and find rest for your souls'. 'Vayomru lo nelech' means 'and they said, we will not go'.
[JER.6.17] And I will raise up watchmen upon you who listen to the sound of the trumpet, and they said, "We will not listen." [§]
Va-ha-ki-mo-ti a-lei-chem tzo-fim ha-kshi-vu le-kol sho-far va-yo-meru lo nak-shiv.
This verse describes God raising up watchmen who call to the people with the sound of a trumpet. The people respond by saying they will not listen. 'Va-ha-ki-mo-ti' means 'and I will raise up'. 'A-lei-chem' means 'upon you'. 'Tzo-fim' means 'watchmen'. 'Ha-kshi-vu' means 'listen'. 'Le-kol' means 'to the sound of'. 'Sho-far' means 'trumpet'. 'Va-yo-meru' means 'and they said'. 'Lo nak-shiv' means 'we will not listen'.
[JER.6.18] Therefore, hear, nations, and know the congregation that is in them. [§]
lakhen shime'u hagoyim u'de'i edah et-asher-bam
This verse consists of several words. 'Lakhen' means 'therefore'. 'Shime'u' is the plural imperative form of 'shama', meaning 'hear'. 'Hagoyim' is the plural of 'goy', meaning 'nations'. 'U'de'i' means 'and know'. 'Edah' means 'congregation' or 'assembly'. 'Et-asher-bam' is a construct phrase meaning 'that which is in them'. Therefore, the verse is a call to nations to hear and understand something that exists within them.
[JER.6.19] Hear, Earth! Behold, I am bringing evil to this people, the fruit of their thoughts, because they did not listen to my words, and they refused my teaching. [§]
Shim'i ha'aretz hineh anokhi mevi ra'ah el ha'am hazeh peri machshvotam ki al devarai lo hikshivu v'torati vayam'asu bah.
This verse is a declaration of impending doom. "Shim'i ha'aretz" means "Hear, Earth". "Hineh anokhi" means "Behold, I". "Mevi ra'ah" means "bringing evil". "El ha'am hazeh" means "to this people". "Peri machshvotam" means "the fruit of their thoughts". "Ki al devarai lo hikshivu" means "because to my words they did not listen". "V'torati vayam'asu bah" means "and my teaching they refused it".
[JER.6.20] Why is this to me, frankincense from Sheba? And good cane from a distant land? Your burnt offerings are not to my liking, and your sacrifices are not pleasing to me. [§]
lamah zeh li levonah mish'vav tavoh v'qaneh hatov me'eretz merchak 'ulotechem lo l'ratzon v'zivchechem lo 'arvu li.
This verse comes from Isaiah 1:11. It expresses God's displeasure with the Israelites' religious practices. 'Lamah zeh li' means 'Why is this to me?', indicating rejection. 'Levonah mish'vav' means 'frankincense from Sheba', a valuable offering. 'Qaneh hatov me'eretz merchak' refers to good cane from a distant land. 'Ulotechem lo l'ratzon' states that their burnt offerings are not to God's liking. 'Zivchechem lo 'arvu li' states that their sacrifices are not pleasing to God.
[JER.6.21] Therefore, thus says Yahveh: behold, I am giving to this people stumbling blocks, and they will stumble upon them. Fathers and sons together, neighbor and friend will be destroyed. [§]
lakhen koh amar Yahveh hinni noten el-ha'am hazeh miksholim ve'kashlu bam avot uvanim yachdav shachen vere'o ye'avadu.
This verse states that because of the people’s actions, Yahveh will cause them to stumble. Both parents and children will be affected, as will neighbors and friends. ‘El’ here means ‘God’, and is used as part of a prepositional phrase. ‘Ha’am’ means ‘the people’ and ‘haze’ means ‘this’.
[JER.6.22] Thus says Yahveh: Behold, a people is coming from the land of the north, and a great nation will awaken from the regions of the land. [§]
Koh amar Yahveh, hineh am bah me'eretz tsafon, ve'goy gadol ye'or mi'yark'tei-aretz.
This verse begins with the formula "Thus says Yahveh". Then, it states that a people is coming from the land of the north, and a great nation will stir from the flanks of the land.
[JER.6.23] Bow and javelin they will possess, cruel is he and they will not have mercy. Their voice is like the sea, it will roar, and upon horses they will ride, arranged like a man for war, upon you, daughter of Zion. [§]
Keshet vekhidon yakhaziku akhzari hu velo yerachemu kolam kayam yehemeh veal susim yirkavu arukh keish lamilchama alayikh bat tziyon.
This verse describes a fearsome army advancing against the daughter of Zion. "Keshet" means bow, "vekhidon" means javelin, "yakhaziku" means they will possess/hold, "akhzari" means cruel, "hu" means he/it, "velo" means and not, "yerachemu" means they will have mercy, "kolam" means their voice, "kayam" means like the sea, "yehemeh" means it will roar, "veal" means and upon, "susim" means horses, "yirkavu" means they will ride, "arukh" means arranged, "keish" means like a man, "lamilchama" means for war, "alayikh" means upon you, and "bat tziyon" means daughter of Zion.
[JER.6.24] We heard the hearing of it, our hands were weakened, distress held us fast, strength like a birthing woman. [§]
sha-ma'nu et-sham-o ra-fu ya-dei-nu tza-rah hekh-zi-kat-nu khil kay-yo-le-dah
This verse describes a feeling of weakness and helplessness. 'Shamenu' means 'we heard'. 'Sham-o' is a possessive pronoun relating to hearing, thus 'its hearing' or 'the hearing of it'. 'Rafu' means 'were weakened'. 'Yadeinu' means 'our hands'. 'Tzarah' means 'distress'. 'Hekh-zi-kat-nu' means 'held us fast'. 'Khil' means 'strength' or 'force'. 'Kay-yo-le-dah' means 'like a birthing woman'.
[JER.6.25] Do not go out into the field, and do not walk in the road, because the sword of the enemy causes terror from all around. [§]
al-te-tzee ha-sa-deh oo-ba-deh-rech al-te-lei-kee kee che-rev le-o-yev ma-gor mi-sa-veev.
This verse contains instructions to not go out into the field or along the road because of the threat of an enemy's sword. "al-te-tzee" means "do not go out". "ha-sa-deh" means "the field". "oo-ba-deh-rech" means "and in the road". "al-te-lei-kee" means "do not walk". "kee" means "because". "che-rev" means "sword". "le-o-yev" means "to the enemy". "ma-gor" means "terror". "mi-sa-veev" means "from around".
[JER.6.26] Daughter of my people, gird yourself with sackcloth and roll in the dust. A unique lament make for yourself, a mourning of bitterness, because suddenly the destroyer will come upon us. [§]
bat-ammi chigri-sak vehitpalleshi ba-efer evel yachid asi lach mispad tamrurim ki phtom yavo ha-shoded aleinu.
This verse is a call for mourning. "Bat-ammi" means "daughter of my people". "Chigri-sak" means "gird yourself with sackcloth". "Hitpalleshi" means "roll in the dust". "Evel yachid" means "a unique lament". "Mispad tamrurim" means "a mourning of bitterness". "Phtom" means "suddenly". "Ha-shoded" means "the destroyer". "Aleinu" means "upon us".
[JER.6.27] A test I have given to you amongst my people as a stronghold, and you will know, and you will test their ways. [§]
ba-chon net-at-tee-cha be-am-mee miv-tzar ve-tee-da oo-va-chan-ta et-dar-kam
This verse contains several key names and words. 'Bacon' likely refers to a test or trial. 'Netati' means 'I have given'. 'Ammi' means 'my people'. 'Mivtzar' suggests a fortress or stronghold, metaphorically meaning a challenging situation. 'Teda' means 'you will know'. 'Bachanta' means 'you will test'. 'Darkam' means 'their way' or 'their paths'. The verse describes a situation where someone is given a trial amongst a people, and through that trial, they will come to know and test the people's ways.
[JER.6.28] All of them are princes of transgressors, walking slanderers, copper and iron. All of them are destroyers; they are. [§]
kul-lam sa-rei sor-rim hol-khei ra-khil ne-choshet u-var-zel kul-lam mash-chi-tim he-ma
This verse describes a group of people as being corrupt and destructive. "Kul-lam" means 'all of them'. "Sa-rei" means 'princes' or 'leaders'. "Sor-rim" means 'rebellious' or 'transgressors'. "Hol-khei ra-khil" means 'those who walk gossip' or 'walking slanderers'. "Ne-choshet u-var-zel" means 'copper and iron', likely referring to the hardness and durability of their wickedness. "Mash-chi-tim" means 'destroyers' or 'corruptors'. "He-ma" means 'they'.
[JER.6.29] The forge is blown from its fire, lead for nothing the refiner refines, and evil was not removed. [§]
nakhar mapukh me'eshtam ofaret lashav tsaraf tsaruf v'ra'im lo nitaku.
This verse describes refining metal, specifically lead. "Nakhar" refers to a forge or furnace. "Mapukh" means blown, referring to the bellows used to stoke the fire. "Me'eshtam" means from its fire. "Ofaret" is lead. "Lashav" means for nothing, or in vain. "Tsaraf" means to refine. "Tsaruf" means refined. "Ra'im" means evil or impurities. "Nitaku" means were not broken or removed.
[JER.6.30] Silver was loathed; they called to them because Yahveh rejected them. [§]
ke-sef nim-as kar-u la-hem ki-ma-as Yahveh ba-hem.
This verse discusses silver being rejected and being called to them because Yahveh rejected them. "Kesef" means silver. "Nim-as" means rejected, or loathed. "Kar-u" is a verb meaning 'they called'. "La-hem" means 'to them'. "Ki" means 'because'. "Ma-as" means 'rejected'. "Yahveh" is the proper name of God. "Ba-hem" means 'in them', or 'with them'.
JER.7
[JER.7.1] The word that was to Jeremiah was from Yahveh to say. [§]
ha-da-var a-shehr ha-yah el-yir-me-ya-hu me-et Yahveh le-e-mor
This verse introduces a message. "ha-da-var" means "the word". "a-shehr" means "that was". "ha-yah" means "was". "el-yir-me-ya-hu" means "to Jeremiah". "me-et" means "from". "Yahveh" is the proper name of God. "le-e-mor" means "to say". Thus, this verse means "the word that was to Jeremiah from Yahveh to say."
[JER.7.2] Stand in the gate of the house of Yahveh, and proclaim there this message, and say, "Hear the word of Yahveh, all Judah who are coming in through these gates to worship Yahveh." [§]
ah-mohd be-shah-ahr beit Yahveh ve-kah-rah-tah shahm et-hah-dah-vahr hah-zeh ve-ah-mahr-tah shih-meh-oo de-vahr-Yahveh khahl-Yeh-oo-dah hah-vah-eem bah-shah-ah-reem hah-eh-leh leh-hishtah-vah-vot lah-Yahveh.
This verse instructs someone to stand at the gate of the house of Yahveh and proclaim a message. The message is to be delivered so that all of Judah who come through these gates to worship Yahveh can hear it.
[JER.7.3] Thus says Yahveh of Hosts, the Gods of Israel. Improve your ways and your deeds, and I will settle you in this place. [§]
Koh-amar Yahveh Tsevaot Elohei Yisrael Heitivu darkekhem uma’alekhem va’ashkhena etkem bamakoam hazeh.
This verse begins with the standard formula "Thus says…". It then identifies the speaker as Yahveh Tsevaot, the Elohei of Yisrael. This is followed by a command to improve their ways and deeds, and a promise that God will settle them in that place.
[JER.7.4] Do not trust in false words, saying, "The Temple belongs to Yahveh, the Temple belongs to Yahveh, the Temple belongs to Yahveh," they are. [§]
al-tib'chu lakhem el-divrei ha-sheker le'emor heikhal YHWH heikhal YHWH heikhal YHWH hema
This verse cautions against placing trust in false words, specifically those claiming the Temple belongs to Yahveh, repeated three times for emphasis, and then concluding 'they are'. The repetition underscores the false claim and the final 'they are' likely refers to those making the claim or the falsehood itself.
[JER.7.5] For if you make good your ways and your deeds, if you do, you will do justice between a man and between your neighbor. [§]
kee im-hey-teev tee-tee-voo et-dar-kay-khem ve-et-ma-al-lay-khem im-ah-soh ta-ah-soh mish-pat bayn eesh oo-bayn ray-ay-hu.
This verse uses several words related to goodness, deeds, and justice. "kee" means 'for' or 'if'. "im" means 'if'. "hey-teev" is the plural form of 'good', meaning 'goods' or 'good things'. "tee-tee-voo" is a verb meaning 'you will make good'. "dar-kay-khem" is 'your ways'. "ma-al-lay-khem" is 'your deeds'. "ah-soh" means 'you do'. "ta-ah-soh" is a verb meaning 'you will do'. "mish-pat" means 'justice' or 'judgment'. "bayn" means 'between'. "eesh" means 'man'. "ray-ay-hu" means 'your neighbor'.
[JER.7.6] You shall not oppress a sojourner, an orphan, or a widow. You shall not shed innocent blood in this place, and you shall not go after other gods to your detriment. [§]
ger yatome ve’almana lo ta’ashoku ve’dam naki al tishpechu bamako hazze ve’acharei elohim acherim lo telechu lerah lachem.
This verse contains a series of prohibitions. "Ger" means sojourner or stranger. "Yatome" means orphan, and "almana" means widow. "Ta’ashoku" means you shall not oppress. "Dam naki" means innocent blood. "Tishpechu" means you shall not shed. "Bamako hazze" means in this place. "Acharei elohim acherim" means after other gods. "Telechu" means you shall not go. "Lerah lachem" means for evil to you (i.e. to your detriment).
[JER.7.7] And I will dwell with you in this place in the land which I have given to your ancestors, from forever and to forever. [§]
ve-shikan-ti et-khem ba-ma-kom ha-zeh ba-aretz asher nat-ti la-avo-tei-khem le-min-o-lam ve-ad-o-lam.
This verse speaks of God dwelling with a people in a land given to their ancestors, forever. 'Shikan' means to dwell or reside. 'Et-khem' is a particle plus 'you' plural, indicating 'with you'. 'Ba-ma-kom ha-zeh' means 'in this place'. 'Ba-aretz' means 'in the land'. 'Asher' is a relative pronoun meaning 'which' or 'that'. 'Nat-ti' means 'I have given'. 'La-avo-tei-khem' means 'to your ancestors'. 'Le-min-o-lam ve-ad-o-lam' means 'from forever and ever', or 'forever and always'.
[JER.7.8] Behold, you are trusting in words of the falsehood so as not to be of use. [§]
hin-neh at-tem bot-chim la-chem al-div-rei ha-sha-ker le-vil-ti ho-eel.
This verse contains several components. "Hinneh" means "behold" or "surely". "Atem" is the plural you. "Botchim" is a verb meaning to trust or be confident. "La-chem" means "to you". "Al" means "on" or "upon". "Divrei" means "words of". "Ha-shaker" means "the falsehood". "Le-vil-ti" means "so as not to". "Ho'eel" means "be of use" or "profit". The verse is a direct address to a group of people, criticizing their reliance on falsehoods.
[JER.7.9] Does one steal, murder, commit adultery, and swear falsely, and burn incense to Baal, and walk after other gods that you have not known? [§]
haganoav ratzokh vena’of vehishabe’a lashaker vekatter laba’al vehalokh akharei elohim akherim asher lo yeda’tem.
This verse lists several sins. "haganoav" means "steal". "ratzokh" means "murder". "vena’of" means "and commit adultery". "vehishabe’a lashaker" means "and swear falsely". "vekatter laba’al" means "and burn incense to Baal". "vehalokh akharei elohim akherim" means "and walk after other gods". "asher lo yeda’tem" means "that you have not known". The verse is a rhetorical question implying condemnation of these actions.
[JER.7.10] And you will come and stand before me in the house that is called by my name, and you will say, ‘We are saved,’ so that you may do all these abominations. [§]
u-va-tem va-a-mad-tem le-fa-nai ba-bayit ha-zeh asher niq-ra-she-mee a-lav va-a-mar-tem ni-tsal-nu le-ma-an a-sot et kol-ha-to-e-vot ha-eleh.
This verse describes people coming and standing before the place whose name is called upon it, and they will say they are saved in order to do all these abominations. The verse expresses a cynical view – they claim salvation *in order* to commit wickedness.
[JER.7.11] The cave of Paritzim was this house upon which my Name has been called in your eyes. Also, I, behold, have seen, says Yahveh. [§]
hamme'arah paritzim hayah habayit hazeh asher niqra shemi alav be'eineichem gam anochi hineh ra'iti ne'um-Yahveh.
This verse describes a cave called 'Paritzim' and states that the Divine Name is associated with it. It also includes a statement of Divine seeing. 'Paritzim' is a proper noun, the name of the cave. 'Ne'um-Yahveh' means 'says Yahveh'.
[JER.7.12] Go now to the place that is mine, which is in Shiloh, where I caused my name to dwell at first, and see what I did to it because of the wickedness of my people Israel. [§]
kee lekhoo-na el-mekomee asher beshilo asher shikanti shmee sham barishonah ure'oo et asher asiti lo mipenei ra'at ammee yisrael.
This verse instructs someone to go to a specific place, Shiloh, where the speaker’s name resided initially, and to observe what the speaker did to it because of the wickedness of the people of Israel. ‘Lekhoo-na’ is a call to go, almost an invitation. ‘Mekomee’ means ‘my place.’ ‘Shiloh’ is a place name. ‘Shikanti shmee sham’ literally means ‘I caused my name to dwell there,’ implying a divine presence. ‘Barishonah’ indicates ‘at first’ or ‘initially.’ ‘Ra’at’ means ‘evil’ or ‘wickedness.’ ‘Ammee yisrael’ means ‘my people Israel.’
[JER.7.13] And now, because you have done all these deeds, says Yahveh, I have spoken to you early and often, and I spoke, but you did not listen. And I called to you, but you did not answer. [§]
ve'atah ya'an asot'chem et-kol-hamm'asim ha'eleh ne'um-Yahveh va'adaber aleichem hashkhem vedaber velo shma'tem va'ekra etchem velo anitem.
This verse is a rebuke from God to his people. It states that because they have done all these deeds, Yahveh speaks, and he has spoken to them early and often, but they did not listen. He called to them, but they did not answer.
[JER.7.14] And I will do to the house where my name is called, where you trust, and to the place I gave to you and your fathers, as I did to Shiloh. [§]
ve'asiti labayit asher nikra shemi alav asher atem botchim bo velamokom asher natati lakhem velavoteichem ka'asher asiti leshilo.
This verse describes a promise regarding a house (temple) where God’s name is called upon, and the place God has given to them and their ancestors. It draws a parallel to what God did for Shiloh. 'Asher' means 'which' or 'where'. 'Nikra' means 'called'. 'Botchim' means 'trust'. 'Lamokom' means 'to the place'. 'Natati' means 'I gave'. 'Avoteichem' means 'your fathers'. 'Ka'asher' means 'as'. 'Leshilo' means 'to Shiloh'.
[JER.7.15] And I will cast you away from before my face, as I cast away all your brothers, all the descendants of Ephraim. [§]
vehishelachti etchem me'al panai ka'asher hishelachti et kol acheichem et kol zera Ephraim
This verse speaks of God casting a people away from His presence, comparing it to a past casting away of their brothers, the descendants of Ephraim. "vehishelachti" means "and I will cast". "etchem" means "you". "me'al panai" means "from before my face". "ka'asher" means "as". "hishelachti" means "I cast". "et kol acheichem" means "all your brothers". "et kol zera Ephraim" means "all the seed of Ephraim".
[JER.7.16] And you, do not pray for this people, and do not lift up for them a cry and a prayer, and do not encounter me, because I will not hear you. [§]
veh-at-tah al-tit-pal-el beh-ad-ha-am ha-zeh veh-al-tis-sa bah-ad-am rin-nah u-te-fil-lah veh-al-tif-ga beh-ee kee-ee-neh-nee sho-may-ah ot-cha.
This verse contains instructions not to pray for the people. It's a rejection of intercession. 'veh-at-tah' means 'and you'. 'al-tit-pal-el' is a negative command, meaning 'do not pray'. 'beh-ad-ha-am ha-zeh' means 'for this people'. 'veh-al-tis-sa' is another negative command, meaning 'and do not lift up'. 'bah-ad-am rin-nah u-te-fil-lah' means 'for them a cry and a prayer'. 'veh-al-tif-ga beh-ee' means 'and do not encounter me'. 'kee-ee-neh-nee sho-may-ah ot-cha' means 'because I will not hear you'.
[JER.7.17] Do your eyes not see what they are doing in the cities of Judah, and in the streets of Jerusalem? [§]
Ha'einecha ro'eh mah hemmah osim be'arei Yehudah u'vechutzot Yerushalayim?
This verse asks a rhetorical question, implying the listener *should* see what is happening. 'Ha'einecha' means 'your eyes,' or more idiomatically 'do you see?' 'Ro'eh' is 'seeing,' or 'see.' 'Mah' means 'what.' 'Hemmah' is 'they,' referring to people. 'Osim' means 'doing,' or 'make.' 'Be'arei' means 'in the cities of.' 'Yehudah' is the name Judah. 'U'vechutzot' means 'and in the streets of.' 'Yerushalayim' is the name Jerusalem.
[JER.7.18] The sons are gathering wood, and the fathers are building the fire, and the women are kneading dough to make cakes for the queen of heaven, and people are pouring libations to the Gods other than Yahveh, in order to make me angry. [§]
habanim melaktim etzim vehabot מבארים et haesh vehanashim loshot batzek laasot kavvanim limelechet hashamayim vehasech nesachim leelohim acherim lema'an hach'iseni.
This verse describes various activities undertaken by people that are displeasing to Yahveh. The sons gather wood, the fathers build a fire, the women knead dough to make cakes for the queen of heaven, and people pour libations to other gods, all with the intent of provoking Yahveh.
[JER.7.19] My signs, they provoke. Says Yahveh. Surely they do not act for the sake of the shame of their faces? [§]
ha'oti hem ma'asim ne'um-Yahveh. halo otam l'ma'an boshet p'neihem.
This verse contains several key elements. "Ha'oti" means 'my signs' or 'my wonders'. "Hem" is 'they'. "Ma'asim" means 'they provoke' or 'they anger'. "Ne'um-Yahveh" means 'says Yahveh'. "Halo otam" is a rhetorical question meaning 'do they not?' or 'surely they'. "L'ma'an boshet p'neihem" means 'for the shame of their faces'. The verse accuses 'they' of provoking Yahveh and questioning whether their actions will bring shame upon them.
[JER.7.20] Therefore, thus says my Lord Yahveh, behold, my wrath and my fury are poured out upon this place, upon humankind and upon the livestock, and upon the trees of the field and upon the fruit of the land, and it will burn, and it will not be extinguished. [§]
lakhen koh-amar adonai yahveh hineh api vechamati nittechet el-hamakom hazeh al-haadam veal-habehemah veal-etz hasadeh veal-peri haadamah uvareh velo tichbeh.
This verse expresses a declaration of divine wrath. 'Lakhen' means therefore. 'Koh-amar' means thus says. 'Adonai' is 'my Lord'. 'Yahveh' is the proper name of God. 'Hineh' means behold. 'Api' means wrath or anger. 'Vechamati' means and my fury. 'Nittechet' means is poured out. 'El-hamakom hazeh' means upon this place. The verse then lists what will be affected by this outpouring of wrath: people, animals, trees, and the fruit of the land. 'Uvareh' means and it will burn. 'Velotichbeh' means and it will not be extinguished.
[JER.7.21] Thus says Yahveh, the Gods of hosts, the God of Israel: Count your burnt offerings upon your altars, and eat meat. [§]
koh amar Yahveh tzva'ot Elohei Yisra'el, 'oloteyhem sfu 'al-zivcheyhem v'ichlu basar.
This verse is a command from Yahveh, the Gods of hosts, the God of Israel. It instructs them to count their burnt offerings upon their altars, and to eat meat.
[JER.7.22] For I did not speak to your ancestors, and I did not command them on the day that I brought them out of the land of Egypt, concerning matters of a whole burnt offering and sacrifice. [§]
Ki lo-dibarti et-avoteichem ve-lo tzivitim be-yom hotzi oti otam me-eretz mitzrayim al-divrei olah vazavach.
This verse states that God did not speak to the ancestors nor command them on the day He brought them out of the land of Egypt concerning matters of burnt offerings and sacrifices.
[JER.7.23] But it is this thing that I commanded them, saying: ‘Hearken to my voice, and I will be to you the Gods, and you will be to me a people. And you will walk in every way that I command you, so that it may go well with you.’ [§]
ki im-et-ha-davar ha-zeh tziviti otam le'emor shime'u be-qoli ve-hayiti lachem le'elohim ve-atem tihyu-li le'am ve-halakhtem be-kol-ha-derech asher atzaveh etchem lema'an yitav lachem.
This verse contains instructions from Yahveh to the Israelites. It outlines a conditional covenant: if they obey Yahveh’s voice, Yahveh will be their God, and they will be Yahveh’s people. This relationship is contingent upon them walking in all the ways that Yahveh commands them, for their own benefit.
[JER.7.24] And they did not listen, and they did not incline their ear, and they went in counsels in stubbornness of their wicked heart, and they became backwards and not forwards. [§]
Velo sham'u velo hitu et oznam vayelchu b'moetzot bishrirut libbam harah vayhiu le'achor velo lefanim.
This verse describes a people who refused to listen and obey. They followed the counsel of their own wicked hearts and consequently went backwards rather than forwards. The verse utilizes several key words: 'sham'u' (to hear/listen), 'hit'u' (to incline/turn), 'moetzot' (counsels), 'bishrirut' (in stubbornness), 'libbam' (their heart), 'harah' (evil/wicked), 'le'achor' (backwards), and 'lefanim' (forwards).
[JER.7.25] From the day your ancestors came out of the land of Egypt until this day, I have sent to you all my servants the prophets early morning and I sent them. [§]
lem-een ha-yohm asher ya-tzu av-o-te-chem me-eretz mitz-raim ad ha-yohm ha-zeh va-esh-lach a-leichem et kol av-adai ha-ne-vee-im yohm ha-shkem ve-sha-loch.
This verse describes a continuous sending of prophets from the time the ancestors left the land of Egypt until the present day. "Lemine" means "from the day". "Ha-yohm" means "the day". "Asher" means "that" or "which". "Ya-tzu" means "they came out". "Av-oteichem" means "your ancestors". "Me-eretz mitzraim" means "from the land of Egypt". "Ad ha-yohm ha-zeh" means "until this day". "Va-esh-lach" means "and I sent". "A-leichem" means "to you". "Et kol av-adai ha-nevee-im" means "all my servants the prophets". "Yohm ha-shkem" means "early morning". "Ve-shaloch" means "and I sent".
[JER.7.26] And they did not hear to me, and they did not incline their ear, and they hardened their neck, they worsened from their fathers. [§]
Velo sham’u elai, velo hittu et-oznam, vayakshu et-ar’pam, her’u me’avotam.
This verse describes a people who refused to listen to God. "Velo sham’u elai" means "and they did not hear to me". "Velo hittu et-oznam" means "and they did not incline their ear". "Vayakshu et-ar’pam" means "and they hardened their neck". "Her’u me’avotam" means "they worsened from their fathers". The verse describes a stubborn refusal to heed divine instruction, and worsening behaviour compared to prior generations.
[JER.7.27] And you will speak to them all these words, but they will not listen to you. And you will call to them, and they will not answer you. [§]
ve-dibbarta alehem et-kol-ha-devarim ha-eleh ve-lo yishma'u elecha ve-karata alehem ve-lo ya'anucha.
This verse describes a situation where someone speaks to others, delivering all these words, but they will not listen. Then, they call to them, but receive no answer. The verse uses 'elehem' meaning 'to them', 'et' acting as a direct object marker, and repeats the negative 'lo' (not) to emphasize the lack of response.
[JER.7.28] And you shall say to them, "This is the people that did not listen to the voice of Yahveh the Gods, nor did they take correction. Faithfulness has been lost, and has been cut off from their mouths." [§]
ve’amarta aleihem zeh ha’goy asher lo sham’u bekol Yahveh Elohim v’lo lakhu musar avdah ha’emunah ve’nichretah mipihem.
This verse is directed speech, instructing someone to say something to a people. It states that this people did not listen to the voice of Yahveh the Gods, nor did they accept discipline. Consequently, faithfulness has perished and been eradicated from their mouths.
[JER.7.29] Cast off your ornaments and throw them away, and lift up a lamentation to your lips, for Yahveh has refused and has forsaken the generation of your youth. [§]
gaziz nizrech vehashlichi us'i al-shfayim kinah ki ma'as Yahveh vayittosh et-dor evrato.
This verse is a command to Jerusalem, personified as a woman, to lament her fate. 'Gaziz' refers to ornamentation or jewels. 'Nizrech' means to cast off or discard. 'Hashlichi' is a command to throw away. 'S'i' means to lift up. 'Kinah' means lamentation or mourning. 'Ma'as' signifies refusal or rejection. 'Yahveh' is the proper name of God. 'Vayittosh' means 'and He has forsaken'. 'Dor evrato' refers to the generation of her youth or her offspring.
[JER.7.30] For the people of Judah have done evil in my eyes, says Yahveh. They have placed their abominations in the house which is called by my name, to defile it. [§]
ki-asu benei-yehuda hara b'einai ne'um-yahveh samu shikkuzehem babayit asher-nikra-shmi alav letama'o.
This verse describes the actions of the people of Judah which are displeasing to Yahveh. Specifically, they have placed abominations in the temple which is called by Yahveh’s name, thereby defiling it. 'Benei-Yehuda' means 'sons of Judah,' or 'the people of Judah.' 'Ne'um-Yahveh' literally means 'says Yahveh.' 'Shikkuzehem' refers to their abominations or detestable things. 'Letama'o' means 'to defile it.'
[JER.7.31] And they built the high places of Tophet, which are in the valley of the son of Hinnom, to burn their sons and their daughters in the fire. This is something the Gods did not command, and it did not come into the Gods’ mind. [§]
uvanu bamot hatofet asher begei benhinnom lisrof et beneihem veet benoteihem baesh asher lo tziviti velo alah al libi.
This verse describes the practice of building high places called Tophet in the Valley of the Son of Hinnom to burn their sons and their daughters in the fire. It explicitly states that the Gods did not command this act, nor did it even occur to the Gods to do so.
[JER.7.32] Therefore, behold, days are coming, declares Yahveh, and it will no longer be said, "Topheth" and "Valley of the Son of Hinnom," but rather "Valley of Slaughter," and they will bury in Topheth because there will be no other place. [§]
lakhen hinnneh yamim ba'im ne'um Yahveh velo ye'amer od hatopheth vegei ben hinnom ki im gei haharegah vekabru betopheth mei'en makom.
This verse speaks of a time coming, declared by Yahveh, when the names 'Topheth' and 'Valley of the Son of Hinnom' will no longer be used. Instead, the place will be called 'Valley of Slaughter', and it will be filled with corpses because there will be no other place for burial.
[JER.7.33] And the corpses of this people will be for food to the birds of the sky and to the beasts of the earth, and there will be no one to disturb them. [§]
ve-hay-tah niv-lat ha-am ha-zeh le-ma-achal le-of ha-sha-ma-yim u-le-ve-he-mat ha-aretz ve-ein ma-cha-rid.
This verse describes a scenario where the corpses of the people will become food for birds of the sky and beasts of the earth, and no one will disturb them. 'nivlat' means corpse, 'ha-am ha-zeh' means 'this people', 'le-ma-achal' means 'for food', 'of ha-sha-ma-yim' means 'of the sky', 'u-le-ve-he-mat ha-aretz' means 'and for the beasts of the earth', and 've-ein ma-cha-rid' means 'and there is no one who makes afraid/disturbs'.
[JER.7.34] And I will cause to cease from the cities of Judah, and from the streets of Jerusalem, the sound of joy and the sound of gladness, the sound of a groom and the sound of a bride, for to ruin will be the land. [§]
ve-his-ba-ti mei-arei yehudah u-mei-chutzot yerushalayim kol sason ve-kol simchah kol chatan ve-kol kalah ki le-charbah tihyeh ha-aretz
This verse describes a cessation of joyful sounds. 've-his-ba-ti' means 'and I will cause to cease'. 'mei-arei yehudah' is 'from the cities of Judah'. 'u-mei-chutzot yerushalayim' is 'and from the streets of Jerusalem'. 'kol sason' is 'the sound of joy'. 've-kol simchah' is 'and the sound of gladness'. 'kol chatan' is 'the sound of a groom'. 've-kol kalah' is 'and the sound of a bride'. 'ki le-charbah tihyeh ha-aretz' is 'for to ruin will be the land'.
JER.8
[JER.8.1] At that time, Yahveh declares, "They will take the bones of the kings of Judah, and the bones of their officials, and the bones of the priests, and the bones of the prophets, and the bones of the inhabitants of Jerusalem from their graves." [§]
ba'et hahi ne'um-Yahveh ve-yatz'iu et-atzmot malkhei-Yehudah ve-et-atzmot sarav ve-et-atzmot ha-kohenim ve-et atzmot ha-nevi'im ve-et atzmot yoshvei-Yerushalayim mi-kivreihem.
This verse describes a time when Yahveh speaks and declares that bones will be taken from their graves. Specifically, the bones of kings of Judah, their officials, the priests, the prophets, and the inhabitants of Jerusalem will be removed from their burial places.
[JER.8.2] And they will be spread out for the sun, and for the moon, and for all the host of the heavens, which they loved and which they served and which they followed and which they inquired of and which they prostrated themselves before. They shall not be gathered, and they shall not be buried. As refuse upon the face of the earth they will be. [§]
u'shtachum lashshemesh u'layareach u'lekhol tzeva hashamayim asher ahevum va'asher avadum va'asher halchu achareihem va'asher derashum va'asher hishtachavu lahem lo ye'asfu ul'o yikaberu ledomen al p'nei ha'adama yih'yu.
This verse describes what will happen to those who worship celestial bodies. They will not be gathered for burial, but will become as refuse on the face of the earth. The verse uses repetition to emphasize the thoroughness of God’s judgment on idolaters. Each 'asher' clause details a way in which people loved, served, followed, inquired of, and worshiped these objects.
[JER.8.3] And they will choose death over life, for all the remnant who remain from that wicked family, in all the places where I have driven them. Thus says Yahveh of hosts. [§]
ve-niv-char ma-vet mei-chai-yim le-chol ha-she-er-it ha-nish-ar-im min-ha-mish-pa-cha ha-ra-ah ha-zot be-chol ha-me-ko-mot ha-nish-ar-im a-sher hi-dach-tim sham ne-um Yahveh tze-va-ot.
This verse describes a preference for death over life among the remnant of a wicked family. It refers to those who were exiled to various places. The speaker is identified as Yahveh of hosts.
[JER.8.4] And you shall say to them, thus says Yahveh: Will they fall, and not rise? If he returns, will he not return? [§]
ve'amarta alehem koh amar Yahveh hayip'lu velo yakumu im yashuv velo yashuv.
This verse consists of a command to speak to others, followed by a rhetorical question and a conditional statement. 'Ve'amarta' means 'and you shall say'. 'Alehem' means 'to them'. 'Koh amar' means 'thus says'. 'Yahveh' is the proper name of God. 'Hayip'lu' means 'will they fall?'. 'Velo yakumu' means 'and not rise'. 'Im yashuv' means 'if he returns'. 'Velo yashuv' means 'and not return'. The verse is a challenge concerning whether someone will fall and not rise, or return and not return.
[JER.8.5] Why has this people returned to Jerusalem, a continually rebellious one? They have held fast to deceit and refused to return. [§]
maddua shovvah haam hazeh Yerushalayim meshubah nitzachat hechiziku battarmit me'anu lashuv.
This verse asks why the people returned to Jerusalem, a continually rebellious city, clung to falsehood, and refused to return. Let's break down the names of God and how they appear. There are no explicit divine names in this verse, but the implied 'God' is present in the context of judging the people.
[JER.8.6] I listened and I heard. They do not speak thus. No one feels regret for their evil, to say, "What have I done?" Everyone returns to their own desires, like a horse rushing into war. [§]
hikshavti va'eshma lo-ken yedaberu ein ish nicham al-ra'ato le'emor mah asiti kullo shav bim'ruzotam k'sus shotef bam'ilchama
This verse describes a situation where the speaker listened and heard people speaking, but they did not speak truthfully. There is no one who regrets their evil, and no one asks what they have done. Instead, everyone continues in their own ways, like a charging horse in battle.
[JER.8.7] Also, the stork in the heavens has known its seasons, and the turtle dove and the swift and the crane have kept the time of their arrival, but my people have not known the justice of Yahveh. [§]
Gam chasidah bashamiyim yada moadeha vator vesos veagur shamru et eit boana veammi lo yada mishpat Yahveh.
This verse describes how even the stork in the heavens knows its appointed times, and the turtle dove, swift, and crane keep the time of their coming. However, my people do not know the justice of Yahveh.
[JER.8.8] How do you say, ‘We are wise,’ while the law of Yahveh is with us? Indeed, behold, a falsehood has been made by the pen of false scribes. [§]
‘Eykhah to’amru khakhamim anakhnu v’torat Yahveh ittanu akhen hineh l’sheker ‘asah ‘et sheker sof’rim.
This verse questions the claim of wisdom by those who possess the law of Yahveh. It asserts that their actions demonstrate a falsehood crafted by deceitful scribes. ‘Eykhah’ means “how”. ‘To’amru’ means “you say”. ‘Khakhamim’ means “wise ones”. ‘Anakhnu’ means “we”. ‘V’torat’ means “and the law of”. ‘Yahveh’ is the proper name of God. ‘Ittanu’ means “is with us”. ‘Akhen’ means “indeed” or “surely”. ‘Hineh’ means “behold” or “here”. ‘L’sheker’ means “to falsehood”. ‘‘Asah’ means “made”. ‘‘Et’ is a grammatical particle. ‘Sheker’ means “falsehood”. ‘Sof’rim’ means “scribes”.
[JER.8.9] The wise ones are ashamed, they trembled and were captured. Behold, they refused in the word of Yahveh, and what wisdom is to them? [§]
hobishu chakamim, chattu vayillekedu, hinneh bidvar-Yahveh ma’asu, vechokmat-meh lahem.
This verse describes the foolishness of the wise. 'Hobishu' means 'they are ashamed'. 'Chakamim' means 'the wise ones'. 'Chattu' means 'they trembled'. 'Vayillekedu' means 'and they were captured'. 'Hinneh' means 'behold'. 'Bidvar-Yahveh' means 'in the word of Yahveh'. 'Ma’asu' means 'they refused'. 'Vechokmat-meh' means 'and what wisdom'. 'Lahem' means 'to them'.
[JER.8.10] Therefore, I will give their women to others, and their fields to inheritors, for from the least to the greatest, all of them practice greedily profiteering, from prophet to priest, all of them do falsehood. [§]
lakhen etten et-neshiehem la'acherim s'doteihem liyor'shim ki mikaton ve'ad-gadol kullo botzea ba'tzea minavi ve'ad-kohen kullo oseh shaqer.
This verse describes a consequence of widespread corruption. 'Lakhen' means 'therefore'. 'Etten' means 'I will give'. 'Neshiehem' means 'their women'. 'La'acherim' means 'to others'. 'S'doteihem' means 'their fields'. 'Liyor'shim' means 'to inheritors'. 'Ki' means 'for/because'. 'Mikaton ve'ad-gadol' means 'from small to great'. 'Kullo' means 'all of them'. 'Botzea ba'tzea' is a repetition meaning 'consumes greedily/profiteers'. 'Minavi ve'ad-kohen' means 'from prophet to priest'. 'Oseh shaqer' means 'does falsehood/lies'.
[JER.8.11] And they healed the brokenness of the daughter of my people with ease, saying, "Peace, peace," and there is no peace. [§]
vayrep'u et-shever bat-ammi al-nekalah le'emor shalom shalom ve'ein shalom.
This verse describes a healing of the brokenness of the people, but declares that the proclaimed peace is not genuine. 'Vayrep'u' means 'and they healed'. 'Et-shever' means 'the brokenness of'. 'Bat-ammi' means 'daughter of my people'. 'Al-nekalah' means 'with ease' or 'quickly'. 'Le'emor' means 'saying'. 'Shalom shalom' is a repetition of the word 'shalom', meaning 'peace'. 'Ve'ein shalom' means 'and there is no peace'.
[JER.8.12] Be ashamed, for they did an abomination. Even shame they will not feel, and their ruin they did not know. Therefore, they will fall with the falling, in the time of their visitation they will stumble, said Yahveh. [§]
hobishu ki to'evah asu, gam-bosha lo-yevoshu vehikalehm lo yada'u laken yiflu banoflim be'et pequdatam yikashlu amar Yahveh.
This verse speaks of shame and downfall for those who have committed an abomination. 'hobishu' means 'be ashamed'. 'to'evah' means 'abomination'. 'asu' means 'they did'. 'gam-bosha' means 'even shame'. 'lo-yevoshu' means 'they will not be ashamed'. 'vehikalehm' means 'and their ruin'. 'lo yada'u' means 'they did not know'. 'laken' means 'therefore'. 'yiflu' means 'they will fall'. 'banoflim' means 'with the falling'. 'be'et' means 'in the time of'. 'pequdatam' means 'their visitation'. 'yikashlu' means 'they will stumble'. 'amar' means 'said'. 'Yahveh' is the proper name of God.
[JER.8.13] I will gather, I gather them, says Yahveh. There are no grapes in the vine, and there are no figs in the fig tree, and the leaf is withered, and I give to them that they will pass through. [§]
ʼasof ʻasifeim neʼum-Yahveh ein ʻanavim baggefen vein teʼenim battʼenah vehaualeh navel vaʼeteyn lahem yaʼavrum.
This verse contains several components. "ʼasof" means "I will gather". "ʼasifeim" is a form of the same root, meaning "I gather them". "neʼum-Yahveh" translates to "says Yahveh". "ein" means "there are not". "ʻanavim" means "grapes". "baggefen" means "in the vine". "vein" means "and there are not". "teʼenim" means "figs". "battʼenah" means "in the fig tree". "vehaualeh" means "and the leaf". "navel" means "withered". "vaʼeteyn lahem" means "and I give to them". "yaʼavrum" means "they will pass through". The verse depicts a scene of barrenness and the passing through of something - possibly hardship - given by Yahveh.
[JER.8.14] On what basis do we sit? Let us gather and go to the fortified cities, and let us be silent there, for Yahveh, the Gods, have made us drink from the cup of ruin because we have sinned against Yahveh. [§]
al-mah anakhnu yoshvim he'asfu venavo el-arei hamibtzar venidmah-sham ki YHVH eloheinu hadimanu vayashkenu mei-rosh ki chatanu laYHVH.
This verse describes a lament and acknowledgement of sin. The people are asking why they remain in their current situation, suggesting they should gather and go to fortified cities to find refuge. They believe that Yahveh, their Gods, have caused them to drink from the cup of ruin because they have sinned against Yahveh.
[JER.8.15] Wait for peace, and there is no good. At a time of healing, behold, it is now. [§]
kah-veh leh-shah-lohm veh-ayn tov leh-et mar-peh veh-hee-neh beh-ah-tah
This verse contains several common names for God and concepts related to goodness. "kah-veh" means to wait, hope, or expect. "shah-lohm" means peace, wholeness, or wellbeing. "tov" means good. "mar-peh" means healing or remedy. "hee-neh" is a particle indicating 'behold' or 'indeed'. "ah-tah" means time or when.
[JER.8.16] From Dan, we heard the snorting of his horses, from the sound of the shouting of his strong men. The whole land shook, and they came and consumed the land and its fullness, city and its inhabitants. [§]
midan nishma nachrat susav mikol mitzhalot avirav raasha kol-ha'aretz vayavo vyo'chlu eretz umelo'ah, ir v'yoshvei bah.
This verse describes a great commotion and subsequent consumption of land and its inhabitants. "midan" likely refers to a place or people. "nachrat" means 'the snorting' or 'the nostrils' (of horses). "susav" means 'his horses'. "kol mitzhalot avirav" means 'the sound of the shouting of his strong men'. "raasha kol-ha'aretz" means 'shook the whole land'. "vayavo vyo'chlu" means 'they came and consumed'. "eretz umelo'ah" means 'land and its fullness'. "ir v'yoshvei bah" means 'city and its inhabitants'.
[JER.8.17] Behold, I am sending among you snakes, vipers, which have no charm, and they will bite you, declares Yahveh. [§]
ki hin-nee me-sha-lech ba-chem ne-cha-shim tzip-o-nim a-sher ein-la-hem la-chash ve-nish-chu et-chem ne-um-Yahveh.
This verse states that God will send snakes against the people. 'Hin-nee' means 'behold, I'. 'Me-sha-lech' means 'sending'. 'Ba-chem' means 'among you'. 'Ne-cha-shim' is the plural form of 'nachash', meaning snakes. 'Tzip-o-nim' is also a plural, referring to vipers. 'A-sher' means 'which' or 'that'. 'Ein-la-hem' means 'they have no'. 'La-chash' means 'charm' or 'incantation'. 'Ve-nish-chu' means 'and they will bite'. 'Et-chem' means 'you'. 'Ne-um-Yahveh' means 'declares Yahveh'.
[JER.8.18] I have caused sorrow to be silent upon me. My heart is faint. [§]
mavleegeeti aley yagon alai libi davy
This verse is a lament. 'Mavleegeeti' means 'I have caused to be silent' or 'I have restrained.' 'Aley' means 'upon' or 'against.' 'Yagon' is sorrow or grief. 'Alai' means 'upon me.' 'Libi' is 'my heart.' 'Davy' means 'faint' or 'sick.' The verse speaks of restraining sorrow and a heart that is weak.
[JER.8.19] Behold, the sound of a cry of the daughter of my people comes from a distant land. Yahveh is not in Zion, and if a queen is not in her, why have they angered me with their idols and with the vanities of strangers? [§]
hinneh-qol sho'at bat-ammi mei-eretz marcharakim hayahveh ein betziyon im-malkah ein bah maddua hich'isuni bifsilayhem behavlei nechar.
This verse describes a sound of distress from the people, and questions why Yahveh was provoked by idols and foreign vanities. 'Hinneh' signifies 'behold'. 'Qol sho'at' means 'voice of a cry'. 'Bat-ammi' is 'daughter of my people'. 'Mei-eretz marcharakim' signifies 'from a distant land'. 'Hayahveh' is Yahveh. 'Ein betziyon' means 'is not in Zion'. 'Im-malkah ein bah' means 'if a queen is not in her'. 'Maddua' means 'why'. 'Hich'isuni' means 'have they angered me'. 'Bifsilayhem' means 'by their idols'. 'Behavlei nechar' means 'with the vanities of strangers'.
[JER.8.20] The harvest has passed, the summer is finished, and we are not saved. [§]
‘avar qatsir kalah qaits va’anakhnu lo nosha’nu.
‘avar means ‘passed’ or ‘is over’. Qatsir means ‘harvest’. Kalah means ‘finished’ or ‘completed’. Qaits means ‘summer’. Va’anakhnu means ‘and we’. Lo nosha’nu means ‘not saved’ or ‘not delivered’.
[JER.8.21] Because of the breaking of the daughter of my people, I have broken. I have been grieved; there you have made me hold fast. [§]
al-shever bat-ammi hashevarti kadarti shamma hechizkatni
This verse uses several names and words referring to God and the nation of Israel. "Shever" means "breaking" or "shattering". "Bat-ammi" means "daughter of my people". "Hashevarti" is a verb meaning "I have broken". "Kadarti" means "I have been grieved". "Shamma" refers to a place or state of devastation, or literally "there". "Hechizkatni" means "you have strengthened me", but is often interpreted as "you have made me hold fast". The verse speaks of God's response to the breaking of his people.
[JER.8.22] There is no balm in Gilead. If there is no healer there, why has the balm of my people’s daughter not come up? [§]
hatsori ein begil'ad im-rofe ein sham ki maddua lo'ala arukhat bat-ami
This verse comes from Jeremiah 8:22. "hatsori" refers to balm/resin, specifically from Gilead. "ein" means 'there is not'. "begil'ad" means 'in Gilead'. "im-rofe" means 'if a healer'. "sham" means 'there'. "ki" means 'for/because'. "maddua" means 'why'. "lo'ala" means 'did not ascend/come up'. "arukhat" means 'balm/resin' (again). "bat-ami" means 'my people's daughter'. The verse is a lament about the lack of healing for the wounds of the people.
[JER.8.23] Who would give that my head were water and my eyes a source of tears, and I would weep day and night for the slain of my people. [§]
mee-yee-ten ro-shee mah-yim veh-ay-nee meh-kor dee-meh-ah veh-ev-keh yo-mahm va-lie-lah et chal-lay bat-ahm-ee
This verse expresses a lament, a deep sorrow and desire to weep for the suffering of the speaker's people. 'mee-yee-ten' means 'who would give'. 'ro-shee' is 'my head'. 'mah-yim' is 'water'. 'veh-ay-nee' is 'and my eyes'. 'meh-kor' means 'a source'. 'dee-meh-ah' is 'of tears'. 'veh-ev-keh' means 'and I would weep'. 'yo-mahm' is 'day'. 'va-lie-lah' is 'and night'. 'et' is a grammatical marker used with the direct object. 'chal-lay' means 'the slain'. 'bat-ahm-ee' is 'my people'.
JER.9
[JER.9.1] Who would grant to me a lodging of travelers in the wilderness, and I will leave my people and go from among them, for all of them are adulterers, an assembly of faithless ones. [§]
mee-yit-teh-neh-nee bah-mid-bar meh-lohn or-heem ve-eh-ehz-vah et-ah-mee ve-ehl-khah meh-ee-tahm kee khool-lam meh-nah-feem ah-tseh-ret vogue-deem.
This verse expresses a desire for isolation in the wilderness, away from a people the speaker considers adulterous and faithless. ‘mee’ asks ‘who’ or ‘what’. ‘yit-teh-neh-nee’ implies ‘let it grant to me’. ‘bah-mid-bar’ means ‘in the wilderness’. ‘meh-lohn or-heem’ literally means ‘lodging of travelers’ or ‘inn for guests’. ‘ve-eh-ehz-vah et-ah-mee’ means ‘and I will leave my people’. ‘ve-ehl-khah meh-ee-tahm’ means ‘and I will go from them’. ‘kee khool-lam meh-nah-feem’ means ‘because all of them are adulterers’. ‘ah-tseh-ret vogue-deem’ means ‘an assembly of faithless ones’.
[JER.9.2] They have trodden down their tongue, their bow is falsehood, and not to faithfulness have they become powerful in the land, for from evil to evil they have proceeded, and they have not known me, says Yahveh. [§]
vayadarkhu et lashonam kashtam sheker velo le'emunah gabru ba'aretz ki mire'ah el ra'ah yatzu ve'oti lo yadu ne'um Yahveh.
This verse describes a people who speak deceitfully and act without faithfulness. They have become powerful in the land through wickedness and have not known Yahveh. 'Vayadarkhu' means 'they trod' or 'they pressed down.' 'Et lashonam' refers to 'their tongue.' 'Kashtam sheker' means 'their bow is falsehood.' 'Velo le'emunah' means 'and not to faithfulness.' 'Gabru ba'aretz' means 'they have become powerful in the land.' 'Ki mire'ah el ra'ah' means 'for from evil to evil.' 'Yatzu' means 'they have gone out' or 'they have proceeded.' 'Ve'oti lo yadu' means 'and they have not known me.' 'Ne'um Yahveh' means 'says Yahveh.'
[JER.9.3] Each man, guard yourselves from his neighbor, and do not trust every brother. For every brother is a supplanter like Jacob, and every friend is a gossip who goes around. [§]
eesh meh-reh-eh-hu hee-shah-meh-ru veh-al-kol-akh al-tee-vah-tah-hu kee kol-akh ah-kov ya-ah-kov veh-kol-reh-ah rah-heel yah-haloch.
This verse discusses the untrustworthiness of people. "Eesh" means man. "Re'eh" means friend or neighbor. "Hisameiru" means to guard yourselves. "Kol akh" means every brother. "Tivtachu" means to trust. "Akov" means heel (used metaphorically to mean supplanter or deceiver). "Yaakov" is Jacob, whose name means 'supplanter'. "Reah" means friend. "Rachil" means a gossip or whisperer. "Yah-haloch" means will walk or will go around.
[JER.9.4] And a person deceives his fellow, and they do not speak truth. They have taught their tongue to speak words of perversion, they are weary. [§]
ve-ish be-re'ehu ye-ha-telu ve-emet lo ye-daberu limdu lshonam daber-sheker ha'aveh nil'u.
This verse describes people deceiving one another and speaking falsely. 'Ish' means 'man' or 'person.' 'Be-re'ehu' means 'with his fellow.' 'Ye-ha-telu' means 'they will deceive.' 'Emet' means 'truth.' 'Lo ye-daberu' means 'they will not speak.' 'Limdu' means 'they have taught.' 'Lshonam' means 'their tongue.' 'Daber-sheker' means 'words of falsehood.' 'Ha'aveh' means 'the perversion' or 'the distortion.' 'Nil'u' means 'they are weary'.
[JER.9.5] Your dwelling is in the midst of deceit, in deceit they refused knowledge of me, declares Yahveh. [§]
shiv-teh-kah be-tohch mir-mah be-mir-mah may-ah-noo da-at-oh-tee ne-oom-Yahveh
This verse consists of several words. 'Shivtekah' means 'your dwelling.' 'Be-tohch' means 'in the midst of.' 'Mirmah' means 'deceit.' 'Be-mirmah' means 'in deceit.' 'May-ah-noo' means 'refused.' 'Da-at' means 'knowledge.' 'Oti' means 'of me.' 'Ne-oom' means 'declares.' 'Yahveh' is the proper name of God.
[JER.9.6] Therefore, thus says Yahveh of hosts, behold, I will refine them and I will test them, for how will I do because of the daughter of my people? [§]
lakhen koh amar Yahveh Tsevaot, hineeni tzor'fam uvekhan'tim, ki-eikh e'ese mipnei bat-ammi.
This verse comes from Isaiah 1:2. 'Lakhen' means 'therefore'. 'Koh amar' means 'thus says'. 'Yahveh Tsevaot' means 'Yahveh of hosts'. 'Hineeni' means 'behold, I'. 'Tzor'fam' means 'I will refine them'. 'Uvekhan'tim' means 'and I will test them'. 'Ki-eikh' means 'how'. 'E'ese' means 'I will do'. 'Mipnei' means 'because of'. 'Bat-ammi' means 'daughter of my people'.
[JER.9.7] An arrow drawn speaks deceit; with his mouth he speaks peace to his neighbor, but in his heart he plans an ambush. [§]
khets sha-khut le-sho-nahm mir-mah dee-ber be-fee-v sha-lom et-re-eh-hu ye-da-ber oo-ve-kir-bo ya-seem ar-bo.
This verse uses figurative language to describe deceit. "Khets" means arrow, here meaning a spoken word, and "shachut" means 'drawn' or 'sharpened', implying a purposeful word. "Mirmah" is deceit or falsehood. "Dibber" is 'to speak'. "Shalom" generally means peace, but can also mean wholeness or completeness. "Re'eh-hu" is 'neighbor' or 'friend'. "Kirbo" means 'within him' or 'in his heart'. "Arbo" means ambush or a lying in wait.
[JER.9.8] Against these, will I not visit them, says Yahveh? If with a nation such as this, my soul will not take vengeance. [§]
Ha-al-eleh lo-efkod-bam ne-oom-Yahveh. Im be-goi asher-kazeh lo titnakeh nafshi.
This verse is a rhetorical question expressing God's judgement. 'Ha-al-eleh' means 'Against these?' referring to specific nations. 'Lo-efkod-bam' means 'I will not visit upon them' – meaning God will not hold them accountable. 'Ne-oom-Yahveh' means 'says Yahveh.' 'Im be-goi asher-kazeh' means 'If with a nation such as this.' 'Lo titnakeh nafshi' means 'My soul will not take vengeance.' The verse is questioning whether God will allow vengeance on nations that behave in a certain manner.
[JER.9.9] Upon the mountains I will lift lamentation and wailing, and upon the pleasant places of the wilderness a dirge, for they have been scorched without a man passing through, and they have not heard the sound of livestock. From the birds of the heavens even to the beast, they have wandered, they have gone. [§]
al-heh-ha-rim eh-sah be-chi va-neh-hee ve-al ne-ot mid-bar kee-nah kee neetz-too mee-blee-eesh oh-ver ve-lo sha-me-oo kol mee-kne-ah may-oof ha-sha-ma-yim ve-ad be-heh-mah nad-doo ha-la-choo.
This verse describes a desolate landscape. 'al-heh-ha-rim' means 'upon the mountains'. 'eh-sah' means 'I will lift'. 'be-chi va-neh-hee' means 'lamentation and wailing'. 'ne-ot mid-bar' means 'pleasant places of the wilderness'. 'kee-nah' means 'a dirge'. 'nee-tz-too' means 'they have been scorched'. 'mee-blee-eesh oh-ver' means 'without a man passing through'. 'lo sha-me-oo kol mee-kne-ah' means 'they have not heard the sound of livestock'. 'may-oof ha-sha-ma-yim' means 'from the birds of the heavens'. 've-ad be-heh-mah' means 'even to the beast'. 'nad-doo ha-la-choo' means 'they have wandered, they have gone'.
[JER.9.10] And I will give Jerusalem to nations, a dwelling of jackals. And the cities of Judah I will give desolate, without inhabitant. [§]
ve-natati et-yerushalayim le-galim me'on tanim ve-et-arei yehudah etten shmamah mibli yoshev.
This verse describes a coming desolation of Jerusalem and the cities of Judah. "ve-natati" means "and I will give". "et-yerushalayim" is "Jerusalem". "le-galim" means "to nations". "me'on tanim" means "a dwelling of jackals". "ve-et-arei yehudah" is "and the cities of Judah". "etten" means "I will give". "shmamah" means "desolate". "mibli yoshev" means "without inhabitant".
[JER.9.11] Who is the wise person who understands this? And who is the one to whom the mouth of Yahveh has spoken, that they might declare it? Why has the land been ruined, burned like a desert with no one passing through? [§]
mi-ha-ish ha-chacham ve-yaven et-zo't va-asher diber pi-Yahveh elav ve-yagidah al-mah avdah ha-aretz nitzetah ka-midbar mibli over.
This verse asks who is the wise person who understands this, who the one is to whom the mouth of Yahveh has spoken, and who will declare why the land has been destroyed, scorched like a desert without passage.
[JER.9.12] And Yahveh said, regarding their abandoning my instruction, which I gave before them, and they did not hear my voice, and they did not walk in it. [§]
vayomer Yahveh al-azvam et-torati asher natati lifnehem velo-shameu bekoli velo-halchu bah.
This verse describes Yahveh speaking about the people abandoning his instruction. "Vayomer" means "and he said". "Yahveh" is the proper name of God. "Al-azvam" means "regarding their abandoning". "Et-torati" means "my instruction". "Asher natati" means "which I gave". "Lifnehem" means "before them". "Velo-shameu" means "and they did not hear". "Bekoli" means "my voice". "Velo-halchu" means "and they did not walk". "Bah" means "in it".
[JER.9.13] They went after the weakness of their hearts and after the Gods Baal that their fathers taught them. [§]
vayelchu acharei shirurut libbam ve’acharei hab’alim asher limdum avotam.
This verse describes people following their own desires and worshipping Baal. 'Vayelchu' means 'they went'. 'Acharei' means 'after'. 'Shirurut libbam' literally means 'the weakness of their heart' but is best understood as 'their own desires'. 'Ve’acharei' means 'and after'. 'Hab’alim' is plural and refers to the gods Baal. 'Asher' means 'that' or 'which'. 'Limdum' means 'they taught them'. 'Avotam' means 'their fathers'.
[JER.9.14] Therefore thus says Yahveh Hosts, God of Israel, behold, I will feed this people with worthlessness, and I will give them water of gall to drink. [§]
lakhen koh amar Yahveh Tsevaot Elohei Yisrael, hine'ni ma'akhilam et ha'am hazeh la'anah ve'hashkitim mei rosh.
This verse comes from Isaiah 29:6. 'Lakhen' means therefore. 'Koh amar' means thus says. 'Yahveh' is the proper name of God. 'Tsevaot' means hosts or armies. 'Elohei' means God of. 'Yisrael' is Israel. 'Hine'ni' means behold, I. 'Ma'akhilam' means I will feed. 'Et ha'am hazeh' means this people. 'La'anah' means worthlessness, or famine. 'Ve'hashkitim' means and I will give to drink. 'Mei rosh' means water of gall, or bitter water.
[JER.9.15] I will scatter them among the nations that did not know them or their fathers. And I will send the sword after them until I finish them. [§]
vahafitzotim bagoyim asher lo yadu hem vahavotam veshilachti achareihem et hacherem ad kaloti otam.
This verse describes a scattering of a people among the nations who did not previously know them or their ancestors, followed by a sword sent after them until they are finished. ‘Vahafitzotim’ means ‘I will scatter them’. ‘Bagoyim’ means ‘among the nations’. ‘Asher’ means ‘that’ or ‘which’. ‘Lo yadu’ means ‘they did not know’. ‘Hem’ means ‘them’. ‘Vahavotam’ means ‘and their fathers’. ‘Veshilachti’ means ‘and I will send’. ‘Achareihem’ means ‘after them’. ‘Et hacherem’ means ‘the sword’. ‘Ad kaloti otam’ means ‘until I finish them’.
[JER.9.16] Thus says Yahveh of Hosts, consider carefully and call out to the diviners, and let them come; and send to the wise women, and let them come. [§]
Koh amar Yahveh Tsevaot hitbonenu vekiru lamiknonot utevoina veal hachamvot shilchu utavona.
This verse contains several key names and words. "Koh amar" means "Thus says". "Yahveh Tsevaot" is "Yahveh of Hosts". "Hitbonenu" is an imperative, meaning "consider carefully". "Vekiru" is also an imperative, meaning "call out to". "Lamiknonot" refers to diviners or soothsayers. "Utevoina" means "and let them come". "Veal hachamvot" means "and to the wise women". "Shilchu" is an imperative meaning "send". "Utavona" means "and let them come". The verse is a command to test the diviners and wise women.
[JER.9.17] They hastened and poured upon us a wailing, and our eyes descended with tears, and our eyelids will drip water. [§]
oo-tmah-her-nah v-tee-seh-nah ah-lay-nu neh-hee v-teh-rahd-nah ay-nay-nu dee-mah v-ahf-ahf-pay-nu yiz-lu-may-im.
This verse describes a swift and intense emotional reaction, specifically weeping. 'Ootmah-her-nah' means they hurried or hastened. 'V-tee-seh-nah' means and they poured. 'Ah-lay-nu' means upon us. 'Neh-hee' is a sound of lament or wailing. 'V-teh-rahd-nah' means and they descended. 'Ay-nay-nu' means our eyes. 'Dee-mah' means tears. 'V-ahf-ahf-pay-nu' means and our eyelids. 'Yiz-lu-may-im' means they will drip water.
[JER.9.18] For a sound of groaning is heard from Zion. How we are laid waste, we are greatly ashamed, for we have forsaken the land, for they have cast off our dwellings. [§]
ki qol nehi nishma mi Tsion eikh shudadnu bosnu me'od ki azavnu aretz ki hishlikh u mishkenoteinu.
This verse expresses lament over the destruction of Zion. "Qol nehi" means 'a sound of a groan'. "Tsion" is Zion. "Eikh shudadnu" means 'how we are laid waste'. "Bosnu me'od" means 'we are greatly ashamed'. "Azavnu aretz" means 'we have forsaken the land'. "Hishlikhu mishkenoteinu" means 'they have cast off our dwellings'.
[JER.9.19] For the women heard the word of Yahveh, and may your ears take the word of his mouth, and may you teach your daughters to wail, and a woman lamented to her friend. [§]
kee shma'nah nashim devar-yahveh v'tikach oznaychem devar-peeho v'lamednah benoteichem nehi ve'ishah re'ootah keenah
This verse describes women hearing the word of Yahveh and then teaching it to their daughters. It also mentions a woman lamenting to her friend. "kee" means "for" or "because". "shma'nah" means "they heard". "nashim" means "women". "devar-yahveh" means "the word of Yahveh". "v'tikach" means "and may take". "oznaychem" means "your ears". "devar-peeho" means "the word of his mouth". "v'lamednah" means "and may teach". "benoteichem" means "your daughters". "nehi" is an archaic word denoting a lament or wailing. "ve'ishah" means "and a woman". "re'ootah" means "her friend". "keenah" means "lamented".
[JER.9.20] For death has come up into our dwellings, it came into our strongholds to cut off infant from outside, young men from the open spaces. [§]
kee-ah-lah mah-vet beh-chal-lo-ney-nu bah beh-ar-men-o-tey-nu le-ha-khrit o-lal mee-hooץ bah-hoo-rim may-re-ho-vot
This verse describes death entering into places of habitation and taking young lives. "kee" means 'for' or 'indeed'. "alah" means 'has ascended' or 'has come up'. "mavet" means 'death'. "bechalloneynu" means 'in our windows', or more generally, 'into our dwellings'. "bah" means 'came'. "bearmonoteynu" means 'in our palaces' or 'in our strongholds'. "lehakrit" means 'to cut off' or 'to destroy'. "olal" means 'infant' or 'young child'. "mee-hooץ" means 'from outside'. "bahurim" means 'young men'. "meerhovot" means 'from the streets' or 'from the open spaces'.
[JER.9.21] Speak thus, declares Yahveh: The corpse of man will fall as stubble on the face of the field, and as gleaned grain after the reaper, and there is no one who gathers. [§]
dab-ber koh ne-oom-yeh-veh-vah ve-naf-lah niv-lat ha-ah-dam ke-do-men al-peh-nei ha-sah-deh oo-ke-ah-meer mei-ah-ha-rei ha-kot-zer ve-ein me-ah-sef.
This verse comes from Isaiah 17:2. "Dabber" means "speak". "Koh" means "thus". "Ne'um" means "declaration of". "Yehveh" is the name of God. "Naf-lah" means "will fall". "Niv-lat" means "corpse". "Ha-Adam" means "the man". "Ke-do-men" means "as stubble". "Al-peh-nei" means "on the face of". "Ha-sah-deh" means "the field". "Oo-ke-ah-meer" means "and as gleaned grain". "Mei-ah-ha-rei" means "after". "Ha-kot-zer" means "the reaper". "Ve-ein" means "and there is not". "Me-ah-sef" means "one who gathers".
[JER.9.22] Thus says Yahveh: Let not the wise man boast in his wisdom, and let not the strong man boast in his strength. Let not the rich man boast in his riches. [§]
Koh amar Yahveh al yithalahhel chacham bechachmato ve'al yithalahhel hagibbor bigvurato al yithalahhel ashir be'ashro.
This verse begins with the formula 'Thus says Yahveh'. The core of the verse contains three prohibitions against boasting. 'Chacham' means wise, 'gibbor' means strong or hero, and 'ashir' means rich. The verb 'yithalahhel' means to boast or glory. The prepositions 'be' mean 'in' or 'with'.
[JER.9.23] But if anyone wishes to boast, let them boast in this: that they understand and know Yahveh. For I am Yahveh, the one who acts with loving-kindness, justice, and righteousness on the Earth. For in these things I delight, says Yahveh. [§]
ki im-be-zo't yit-hal-el ha-mit-hal-el ha-sak-kel ve-ya-doe oti; ki a-ni Yahveh o-seh he-sed mish-pat u-tzeda-kah ba-aretz; ki-ve-el-leh kha-fatz-ti ne-um-Yahveh.
This verse expresses that true boasting or glorying is in understanding and knowing Yahveh. It states that Yahveh performs loving-kindness, justice, and righteousness on Earth, and that these are the things Yahveh desires. The verse is a proclamation of Yahveh's character and will.
[JER.9.24] Behold, days are coming, declares Yahveh, and I will punish upon all nations the uncircumcised. [§]
hin-neh ya-meem ba-eem ne-oom-yeh-vahv oo-pa-kad-tee al-kol-mool be-ar-lah
This verse consists of several parts. "Hinneh" means "behold". "Yameem" means "days". "Ba'eem" means "are coming". "Ne'um" means "declares". "Yehvah" is the name of God. "U'fakadti" means "I will visit" or "I will punish". "Al-kol" means "upon all". "Mool" is a difficult word, but in this context appears to refer to nations. "Be'arlah" refers to uncircumcised, often used metaphorically to mean those who are spiritually uncommitted or alien to the covenant.
[JER.9.25] Against Egypt, and against Judah, and against Edom, and against the people of Ammon, and against Moab, and against all the corners of the land, those dwelling in the wilderness. For all the nations are uncircumcised, and all the house of Israel have uncircumcised hearts. [§]
al-mitsrayim ve-al-yehuda ve-al-edov ve-al-benei amon ve-al-moav ve-al-kol-ktsutsei peah hayoshvim bamidbar ki kol-hagoyim arelim ve-kol-beit yisrael arlei-lev.
This verse lists several nations and then makes a statement about their state of being. 'Mitsrayim' refers to Egypt, 'Yehuda' to Judah, 'Edov' to Edom, 'Benei Ammon' to the people of Ammon, and 'Moav' to Moab. 'Kol ktsutsei peah' refers to all the corners of the land, meaning all surrounding areas. 'Hayoshvim bamidbar' means 'those dwelling in the wilderness'. 'Goyim' means nations. 'Arelim' literally means 'foreskins', but is used metaphorically to denote uncircumcised, and thus spiritually incomplete. 'Beit Yisrael' refers to the house of Israel. 'Arlei-lev' translates as 'foreskins of the heart', representing an uncircumcised or spiritually insensitive heart.
JER.10
[JER.10.1] Hear the word which Yahveh spoke to you, house of Israel. [§]
Shim'u et-ha-davar asher diber Yahveh aleikhem beit Yisrael.
This verse is a direct address. "Shim'u" means 'hear'. "Et" is a particle that marks the direct object. "Ha-davar" means 'the word'. "Asher" means 'which' or 'that'. "Diber" means 'spoke'. "Yahveh" is the proper name of God. "Aleikhem" means 'to you' (plural). "Beit Yisrael" means 'house of Israel'.
[JER.10.2] Thus says Yahveh: Do not learn the way of the nations, and do not observe the signs of the heavens as signs. For the nations will be dismayed from them. [§]
Koh amar Yahveh el derech ha-goyim al tilemadu umeotot ha-shamayim al techat. Ki yechat ha-goyim mehem.
This verse begins with the formula "Thus says Yahveh". 'Derech ha-goyim' refers to the way of the nations. 'Tilemadu' means "you shall learn". 'Meotot ha-shamayim' refers to the signs of the heavens. 'Techat' means "do not observe as signs". 'Ki' means "for". 'Yechat' means "they will be dismayed". 'Mehem' means "from them".
[JER.10.3] For the statutes of the nations are futility. Because a tree from the forest he has cut down, the work of the hands of a craftsman with a carving tool. [§]
ki-chukkot ha-amim hevel hu ki-etz mi-ya'ar kerato ma'aseh yadei charash bama'atzad.
This verse discusses the futility of the customs of the nations. 'Chukkot' refers to statutes or customs. 'Amim' refers to the nations or peoples. 'Hevel' means vanity or futility. 'Etz' means tree. 'Ya'ar' means forest. 'Kerato' means he has cut it. 'Ma'aseh' means work or deed. 'Yadei' means hands. 'Charash' means craftsman or artisan. 'Bama'atzad' means with a carving tool or ax.
[JER.10.4] With silver and with gold they beautify it; with nails and with tools they strengthen it, and it will not be removed. [§]
bə·ḵe·sef ū·ḇə·zā·hāḇ yə·yap·pē·hū; bə·mas·mər·ôt ū·ḇə·maq·qā·ḇôt ye·ḥaz·zə·qūm wə·lō yā·p̄îq.
This verse discusses adorning or beautifying something, likely a shrine or idol, with silver and gold, and securing it with nails and tools, such that it cannot be removed. The verse employs descriptive language about the process of making something permanent and ornate.
[JER.10.5] Like rigid palm trees, they are, and they do not speak. They are carried, being carried, for they do not walk. Do not fear them, for they will not harm. And even goodness is not in them. [§]
kə-to-mer miq-shāh hē-mā və-lō yə-da-bə-rū nā-sō’ yinna-sō’ ki-lō yitz-ā’dū al-tir’ū mē-hem ki-lō yā-rē’ū və-gam-hē-ṭēv ēn ō-tām.
This verse describes idols as being unable to speak or act, and therefore should not be feared. ‘ktomer’ means ‘like palm trees’, referring to their appearance. ‘miqshāh’ means ‘hard’ or ‘rigid’. ‘hē-mā’ means ‘they’. ‘yə-da-bə-rū’ means ‘they speak’. ‘nā-sō’ means ‘carried’ or ‘lifted up’ (passive participle). ‘yinna-sō’ is a reduplication of ‘nā-sō’ emphasizing the carrying. ‘yitz-ā’dū’ means ‘they walk’. ‘tir’ū’ is a command meaning ‘fear’. ‘mē-hem’ means ‘from them’. ‘yā-rē’ū’ means ‘they do harm’. ‘gam’ means ‘also’ or ‘even’. ‘hē-ṭēv’ means ‘good’. ‘otām’ means ‘them’.
[JER.10.6] There is none like Yahveh. You are great, and your name is great in power. [§]
may-ayn kah-mo-kah yuh-veh gah-dol ah-tah vuh-gah-dol shim-kah bi-guh-boo-rah
This verse states there is none like Yahveh, and that Yahveh is great, and Yahveh’s name is great in power.
[JER.10.7] Who would not fear you, King of the nations, for such power belongs to you? For among all the wise men of the nations and all their kingdoms, there is none like Yahveh. [§]
mee lo yira-cha melekh ha-goyim ki lecha ya-ata ki bechol chachmei ha-goyim ubechol malchutam me-ein ka-mo-cha.
This verse asks a rhetorical question about who would not fear the King of the nations. It states that this is because such power belongs to God, and because among all the wise men of the nations and all their kingdoms, there is none like God. 'Goyim' refers to nations, and 'melech' means king. 'Yara' means to fear. 'Lecha ya-ata' means it belongs to you. 'Me-ein ka-mo-cha' means none like you.
[JER.10.8] And in one instant they will burn and fail. The discipline of vanities is wood. [§]
oo-v'khee-a-khat yiv-ah-roo v'yikh-sah-loo moo-sar hah-bah-leem eh-tz hoo
This verse describes idols being burned and failing, and states that discipline of vanities is wood. The verse speaks about the futility and destruction of idols.
[JER.10.9] Silver, hammered, is brought from Tarshish, and gold from Ophaz, the work of a craftsman and the hands of a jeweler. Blue dye and crimson dye are for their garments, the work of wise people, all of them. [§]
kesef meruka mitarshish yuba vezahav meaufaz maase harash veidei tzoref techelet veargaman levusham maase chakamim kullam.
This verse describes valuable materials being brought as offerings or provisions. "Kesef" means silver. "Meruka" means hammered or beaten. "Mitarshish" means from Tarshish (a place). "Yuba" means is brought. "Zahav" means gold. "Meaufaz" means from Ophaz (a place). "Maase" means work of. "Harash" means craftsman. "Veidei" means and the hands of. "Tzoref" means goldsmith or jeweler. "Techelet" means blue dye. "Veargaman" means crimson dye. "Levusham" means their garments. "Chakamim" means wise people. "Kullam" means all of them.
[JER.10.10] And Yahveh, the Gods, is truth. He is the living Gods and eternal king. From His anger, the earth will tremble, and nations will not endure His wrath. [§]
Va-yahveh Elohim emet hu Elohim chaim u-melech olam mikitzpo tir’ash ha-aretz ve-lo yachilu goyim za’mo.
This verse describes Yahveh, the Gods, as truth, the living Gods and eternal king. It states that the earth trembles from His anger, and nations cannot withstand His wrath. 'Va' is a conjunction meaning 'and'. 'Emet' means truth. 'Hu' means 'He'. 'Chaim' means 'living'. 'Olam' means 'eternity/world'. 'Mikitzpo' means 'from His anger'. 'Tir’ash' means 'will tremble'. 'Ha-aretz' means 'the earth'. 'Ve-lo' means 'and not'. 'Yachilu' means 'can endure'. 'Goyim' means 'nations'. 'Za’mo' means 'His wrath'.
[JER.10.11] Now you will say to them, the Gods of heaven and earth they did not make will perish from the land and from under heaven, these. [§]
kidnah te'amrun lehom elahaya di-shmaya va'arka la'avdu ye'avdu me'arkah umin-techot shmaya eleh.
This verse is a command regarding what to say to others. 'Kidnah' means 'now'. 'Te'amrun' is 'you (plural) will say'. 'Lehom' means 'to them'. 'Elahaya' is 'the Gods'. 'Di-shmaya va'arka' means 'of heaven and earth'. 'La'avdu' means 'they did not make'. 'Ye'avdu' means 'they will perish'. 'Me'arkah' means 'from the land'. 'Umin-techot shmaya' means 'and from under heaven'. 'Eleh' means 'these'. The verse is a declaration that those who did not make the Gods of heaven and earth will be destroyed from the land and under heaven.
[JER.10.12] The one making the earth by His power, the one preparing the world by His wisdom, and by His understanding, the one stretched out the heavens. [§]
Oseh eretz bekhoho, mekheen tevel bekhakmato, uvitvunato nata shamayim.
This verse describes God's creation of the earth and heavens. 'Oseh' means 'making' or 'doing'. 'Eretz' means 'earth'. 'Bekhoho' means 'by His power'. 'Mekheen' means 'preparing' or 'establishing'. 'Tevel' means 'the world' or 'inhabited earth'. 'Bekhakmato' means 'by His wisdom'. 'Uvitvunato' means 'and by His understanding'. 'Nata' means 'stretched out' or 'extended'. 'Shamayim' means 'the heavens'.
[JER.10.13] At the sound of Your voice, a multitude of waters in the heavens arose, and clouds ascended from the end of the earth. Lightning You made for rain, and wind went forth from Your treasures. [§]
lǝqol titteh hămôn mayim baššamayim wayya‘ăleh nĕsi’îm miqqĕṣê hā’āreṣ bərāqîm lammāṭār ‘āsâ wayyōṣē’ rūaḥ mē’ōṣrôtāyw.
This verse describes a theophany, a visible manifestation of the Divine. It details a powerful display of natural phenomena – abundant water in the heavens, clouds rising from the ends of the earth, lightning made for rain, and wind coming from the Divine’s treasures. The verse uses poetic language to convey the awe-inspiring power and majesty of the Divine.
[JER.10.14] All humankind will become withered from knowledge; every craftsman will be ashamed of his idol, because the drink offering to it is falsehood, and there is no breath within them. [§]
niv'ar kol-adam mid'at hovish kol-tzoref mip'asel ki sheker niskko v'lo-ruach bam.
This verse describes the futility of idol worship. "Niv'ar" means to become dry or withered. "Adam" is humankind. "Mid'at" means knowledge. "Hovish" means to be ashamed or wither. "Tzoref" is a craftsman or goldsmith. "Mip'asel" means from an idol or image. "Sheker" means falsehood or vanity. "Nisko" means to be poured out as a drink offering. "Ruach" means breath or spirit. "Bam" means in them.
[JER.10.15] Breath they are, works of deceptions. At the time of their visitation, they will perish. [§]
hevel hemah maaseh ta'ut'im be'et pequdatam yo'avedu
hevel means 'breath', 'vapor', or 'vanity'. hemah is 'they' or 'these'. maaseh means 'work' or 'deeds'. ta'ut'im means 'errors' or 'deceptions'. be'et means 'at the time of'. pequdatam means 'their visitation' or 'their judgment'. yo'avedu means 'they will perish' or 'they will be destroyed'. The verse describes actions as futile and destined for destruction when the judgment comes.
[JER.10.16] It is not like these a portion belonging to Jacob, for the creator of everything is He, and Israel is the tribe of His inheritance. Yahveh of hosts is His name. [§]
Lo-khe-eh-leh heh-lek Ya-ah-kohv kee yo-tser hah-kol hoo v’ees-rah-ehl sheh-vet nah-hah-lat-o Yeh-veh tze-vah-ot sh’mo.
This verse begins by stating something is unlike a portion of Jacob. It then states that the creator of everything is He, and Israel is the tribe of His inheritance. Finally, it identifies Yahveh of hosts as His name.
[JER.10.17] Gather from your land, Canaanites, you who dwell in the stronghold. [§]
is-pee may-eh-rets kee-nah-ah-teh-kah yoh-sheh-veh-tee bah-mah-tsor
This verse uses several words relating to God and place. "ispee" is a command, meaning "gather". "ehrets" means "land" or "earth". "keena" refers to Canaan, the promised land. "yohshehvety" means "dwellers" or "inhabitants". "bamatsor" means "in the stronghold". The verse is a command given to the inhabitants of Canaan to gather something from their land, likely in preparation for a siege or defense.
[JER.10.18] For thus says Yahveh: Behold, I will entangle the inhabitants of the land at this time, and I will cause distress upon them, so that they may find something. [§]
ki-koh amar Yahveh hinneni kolea et-yoshvei ha-aretz ba-pa'am ha-zot vahatzeroti lahem lema'an yimtsau.
This verse comes from Jeremiah 9:16. It describes Yahveh speaking and declaring that He will 'weave' or 'entangle' the inhabitants of the land, and cause distress upon them, so that they may find something. The 'something' they find is not explicitly stated, but within the context of Jeremiah, it implies finding hardship and consequences for their actions. 'Kolea' is a relatively uncommon verb meaning to weave together or entangle, often with negative connotations. 'Hatzeroti' means 'I will distress' or 'I will cause hardship'. 'Yimtsau' means 'they will find'.
[JER.10.19] Woe to me because of my breaking! My inheritance is a blow, and I said, "Surely this is my sickness, and I will bear it." [§]
Oy lee al shibri, nachalah makati, va'ani amarti, ach zeh holi ve'essa'enu.
This verse expresses lament and a misdiagnosis of suffering. "Oy lee" means "Woe is me". "Shibri" refers to a breaking or shattering. "Nachalah" means inheritance or possession. "Makati" means my blow or my strike. "Va'ani amarti" means "and I said". "Ach zeh holi" means "surely this is my sickness", and "ve'essa'enu" means "and I will bear it". The speaker initially believes their suffering is merely a personal illness to be endured.
[JER.10.20] My tent is destroyed, and all my cords are cut off. My sons have gone out from me, and they are not present. There is no one who bends my tent anymore, and no one who raises my curtains. [§]
‘ohali shudad vekol-meytarai nitaku banai yetsauni ve’einam ein-noteh od ‘ohali umekim yeriyotai.
This verse describes a lament over the destruction of one's home and family. ‘ohali means ‘my tent’, shudad means ‘destroyed’, vekol means ‘and all’, meytarai means ‘my cords/ropes’, nitaku means ‘were torn/cut off’, banai means ‘my sons’, yetsauni means ‘have gone out from me’, ve’einam means ‘and they are not’, ein-noteh means ‘there is no one who bends/sets up’, od means ‘anymore’, umekim means ‘and who raises’, yeriyotai means ‘my curtains/tapestries’.
[JER.10.21] For the shepherds have been destroyed, and they did not seek Yahveh. Therefore they did not understand, and all their flocks were scattered. [§]
ki niv'eru ha-ro'im ve'et-Yahveh lo darashu al-ken lo hiskilu ve-chal mar'itam nafotsa.
This verse describes the failure of the leaders (shepherds) to seek Yahveh, and as a result, they lacked understanding, and all their flocks were scattered. "Niv'eru" implies they were burned or destroyed, likely metaphorically meaning they failed or were corrupted. "Mar'itam" refers to their pasture or flock, symbolizing the people they lead.
[JER.10.22] A report has come, and a great noise from the land to the north, to set the cities of Judah to desolation, a dwelling place for jackals. [§]
Qol shmuah hineh bah, verash gadol me'eretz tsafon lasum et arei Yehudah שמamah meon tanim.
This verse describes a report or rumor arriving, accompanied by a great noise from the north, which will lay waste to the cities of Judah, making them a dwelling place for jackals. 'Qol' means 'voice' or 'report'. 'Shmuah' means 'hearing' or 'report'. 'Hineh' means 'behold' or 'here'. 'Bah' means 'came'. 'Verash' means 'noise'. 'Gadol' means 'great'. 'Me'eretz' means 'from the land'. 'Tsafon' means 'north'. 'Lasum' means 'to put' or 'to set'. 'Et' is a direct object marker. 'Arei' means 'cities of'. 'Yehudah' is the name 'Judah'. 'Shmamah' means 'desolation' or 'waste'. 'Meon' means 'dwelling place'. 'Tanim' means 'jackals'.
[JER.10.23] I have known Yahveh, for not to man is his way, not to a person who walks and prepares his steps. [§]
yah-da-tee yeh-vah, kee lo la-ah-dam dar-kho; lo-le-eesh holech ve-ha-keen et-tsa-ah-do.
This verse discusses knowledge of Yahveh and the futility of human planning. "Yahdahti" means "I have known". "Yehvah" is the proper name of God, as it was revealed to Moses. "Kee" means "for" or "because". "Lo" is a negative, meaning "not". "La-ah-dam" means "to the man" or "for the man". "Dar-kho" means "his way" or "his path". "Lo-le-eesh" means "not to a man". "Holech" means "one who walks". "Ve-ha-keen" means "and prepares". "Et-tsa-ah-do" means "his steps". The verse contrasts God's ways with human attempts at control and understanding.
[JER.10.24] Discipline me, Yahveh, but only with justice. Do not with your wrath, lest you reduce me to nothing. [§]
yas-ser-eh-nee yeh-vah-veh akh-be-mish-pat al-be-af-fkah pen-tam-ee-teh-nee
This verse is a plea for measured discipline. The speaker asks Yahveh to correct them, but only with justice, not with wrath, lest they be reduced to nothing. “Yas-ser-eh-nee” means “discipline me” or “correct me.” “Yeh-vah-veh” is the name of God. “Akh-be-mish-pat” means “only with justice.” “Al-be-af-fkah” means “not with your wrath.” “Pen-tam-ee-teh-nee” means “lest you reduce me to nothing.”
[JER.10.25] Pour out your wrath upon the nations that did not know you, and upon families that did not call in your name, because they devoured Jacob and devoured him and finished him, and destroyed his dwelling place. [§]
Sh'poch chamat'cha al-ha-goyim asher lo-y'da'ucha ve'al mish'pachot asher b'shimecha lo kar'u ki-achal'u et-Ya'akov v'achaluhu vayechaluhu ve'et-navehu heshamu.
This verse is a plea for divine retribution. 'Sh'poch' means 'pour out.' 'Chamat'cha' means 'your wrath.' 'Ha-goyim' refers to 'the nations.' 'Asher lo-y'da'ucha' means 'that did not know you.' 'Mish'pachot' means 'families.' 'B'shimecha' means 'in your name.' 'Lo kar'u' means 'did not call.' 'Ki-achal'u et-Ya'akov' means 'because they devoured Jacob.' 'V'achaluhu' means 'and devoured him.' 'Vayechaluhu' means 'and finished him.' 'Ve'et-navehu heshamu' means 'and destroyed his dwelling place.'
JER.11
[JER.11.1] The word that was to Jeremiah was from Yahveh to say. [§]
ha-da-var a-shehr ha-yah el-yir-me-ya-hu me-et Yahveh le-e-mor
This verse introduces a message. "ha-da-var" means "the word". "a-shehr" means "that was". "ha-yah" means "was". "el-yir-me-ya-hu" means "to Jeremiah". "me-et" means "from". "Yahveh" is the proper name of God. "le-e-mor" means "to say". Thus, this verse means "the word that was to Jeremiah from Yahveh to say."
[JER.11.2] Listen to the words of this covenant, and you will speak to the person of Judah and to the inhabitants of Jerusalem. [§]
Shim'u et-div'rei hab'rit hazot v'dibartem el-ish y'hudah v'al-yoshvei Yerushalayim.
This verse is a command to listen to the words of the covenant and then to speak those words to the people of Judah and the inhabitants of Jerusalem. 'Shimu' means 'listen'. 'Et' is a particle that marks the direct object. 'Divrei' means 'words of'. 'Habrit' means 'the covenant'. 'Hazot' means 'this'. 'V'dibartem' means 'and you will speak'. 'El' means 'to'. 'Ish' means 'man' or 'person'. 'Y'hudah' is the name Judah. 'V'al' means 'and upon'. 'Yoshvei' means 'inhabitants of'. 'Yerushalayim' is the name Jerusalem.
[JER.11.3] And you shall say to them, thus says Yahveh, the God of Israel: Cursed is the man who will not hear the words of this covenant. [§]
ve'amarta alehem koh amar Yahveh Elohei Yisrael arur ha'ish asher lo yishma et divrei habrit hazot.
This verse consists of a command to speak to others, followed by a declaration from Yahveh, the God of Israel. It outlines a curse for those who do not heed the words of the covenant. 'Ve'amarta' means 'and you shall say'. 'Alehem' means 'to them'. 'Koh amar' means 'thus says'. 'Yahveh' is the proper name of God. 'Elohei' means 'God of'. 'Yisrael' is the name of the people, Israel. 'Arur' means 'cursed'. 'Ha'ish' means 'the man'. 'Asher' means 'who'. 'Lo yishma' means 'does not hear' or 'will not hear'. 'Et divrei' means 'the words of'. 'Habrit' means 'the covenant'. 'Hazot' means 'this'.
[JER.11.4] Which I commanded to your fathers in the day I brought them out of the land of Egypt from the furnace of iron, saying, "Hear my voice and you will do them, all that I command you, and you will be to me a people, and I will be to you the Gods." [§]
asher tziviti et-avoteichem beyom hotzi'i otam me'eretz mitzrayim mikur habarzel le'emor shime'u bekoli va'asitem otam kchol asher atzaveh etchem vihiyitem li le'am ve'anochi ehyeh lachem le'elohim.
This verse details a covenant being established. 'Asher' means 'which'. 'Tziviti' means 'I commanded'. 'Et-avoteichem' means 'your fathers'. 'Beyom' means 'in the day'. 'Hotzi'i' means 'I brought out'. 'Me'eretz mitzrayim' means 'from the land of Egypt'. 'Mikur habarzel' is figuratively 'from the furnace of iron', representing hardship. 'Le'emor' means 'saying'. 'Shime'u bekoli' means 'hear my voice'. 'Va'asitem otam' means 'and you will do them'. 'Kchol asher atzaveh etchem' means 'all that I command you'. 'Vihiyitem li le'am' means 'and you will be to me a people'. 'Ve'anochi ehyeh lachem le'elohim' means 'and I will be to you the Gods'.
[JER.11.5] To establish the oath that I swore to your ancestors, to give to them a land flowing with milk and honey, as this day is, I responded and said, ‘Amen, Yahveh.’ [§]
lema'an hakim et-hashavu'ah asher-nishba'ti la'avoteichem latet lahem eretz zavat chalav u'dvash kayom hazeh va'aneh va'omer amen Yahveh.
This verse explains the reason for establishing the oath sworn to their ancestors: to give them a land flowing with milk and honey, as this day is. It concludes with a response of ‘Amen, Yahveh.’
[JER.11.6] And Yahveh said to me, "Proclaim all these words in the cities of Judah and in the streets of Jerusalem, saying, 'Hear the words of this covenant, and you shall do them.' [§]
vayomer Yahveh elai kra et kol hadevarim haeleh bearai Yehudah uvchutsot Yerushalayim leemor shimeu et divrei habrit hazot vaasitem otam
This verse consists of Yahveh speaking to someone, instructing them to proclaim words throughout the cities of Judah and the streets of Jerusalem. The message is to hear the words of the covenant and to perform them.
[JER.11.7] For the witness, the testimonies I testified to your fathers in the day I brought them up from the land of Egypt, and until this day, rise early and testify to say, "Hear my voice!" [§]
kee ha-ayed ha-eedotee ba-avoteichem beyom ha-alotee otam me-eretz mitzrayim ve-ad-hayom hazeh hashekhem ve-ha-eed le-emor shim'u be-kolee.
This verse describes a testimony given to ancestors regarding their exodus from Egypt, and a continued call to heed God’s voice. 'Ha-ayed' is a definite article plus a witness or testimony. 'Ha-eedotee' is 'my testimonies'. 'Ba-avoteichem' means 'to your fathers'. 'Beyom ha-alotee otam' means 'in the day I brought them up'. 'Me-eretz mitzrayim' is 'from the land of Egypt'. 'Ve-ad-hayom hazeh' means 'and until this day'. 'Hashekhem' means 'early' or 'at dawn'. 'Ve-ha-eed' is 'and testify'. 'Le-emor' means 'to say'. 'Shim'u be-kolee' means 'hear my voice'.
[JER.11.8] And they did not listen, and they did not incline their ear, and each person walked in the stubbornness of their evil heart. And I brought upon them all the words of this covenant that I commanded them to do, and they did not do them. [§]
v’lo sham’u v’lo hit’u et oz’nam va’yelech ish bish’rirut libbam harah va’avi aleihem et kol divrei habrit hazot asher tziviti la’asot v’lo asu.
This verse describes a people who refused to listen and obey. They followed the wickedness of their hearts, and as a result, God brought upon them all the terms of the covenant which He had commanded them to do, but they did not do them.
[JER.11.9] And Yahveh said to me, "A plot has been found in a man of Judah and in the inhabitants of Jerusalem." [§]
vayomer Yahveh elai nimtza kesher beish Yehudah uveyoshvei Yerushalayim
This verse begins with 'vayomer' meaning 'and said'. 'Yahveh' is the proper name of God. 'Elai' means 'to me'. 'Nimtza' means 'found'. 'Kesher' means 'conspiracy' or 'plot'. 'Beish' means 'in a man of'. 'Yehudah' is the name Judah. 'Uveyoshvei' means 'and in the inhabitants of'. 'Yerushalayim' is the name Jerusalem. The verse describes God speaking and revealing a plot involving a man of Judah and the inhabitants of Jerusalem.
[JER.11.10] They bear the guilt of the sins of their first ancestors, who refused to listen to my words. And they went after other gods to serve them. They have broken the covenant I made with their ancestors, the house of Israel and the house of Judah. [§]
shavu al avonot avotam harishonim asher me'anu lishma' d'vari vehema halchu acharei elohim acherim le'ovdam heferu beit yisrael ubeit yehudah et briti asher karati et avotam.
This verse speaks of the people incurring the guilt of their ancestors' sins, specifically their refusal to listen to God's word and their worship of other gods. This led to a breaking of the covenant God made with their ancestors.
[JER.11.11] Therefore, thus says Yahveh: Behold, I am bringing evil to them from which they will not be able to escape, and they will cry out to me, but I will not hear them. [§]
lakhen koh amar Yahveh hinni mevivi aleihem ra'ah asher lo yuchlu latzet mimena vezaku elai velo eshma aleihem.
This verse consists of several parts. 'Lakhen' means 'therefore'. 'Koh amar' means 'thus says'. 'Yahveh' is the proper name of God. 'Hinni' means 'behold, I'. 'Mevivi' means 'bringing'. 'Aleihem' means 'to them'. 'Ra'ah' means 'evil' or 'disaster'. 'Asher' means 'that' or 'which'. 'Lo yuchlu' means 'they will not be able'. 'Latzet' means 'to go out' or 'to escape'. 'Mimena' means 'from it'. 'Vezaku' means 'and they will cry out'. 'Elai' means 'to me'. 'Velos eshma' means 'and I will not hear'. 'Aleihem' again means 'to them'.
[JER.11.12] And the cities of Judah and the inhabitants of Jerusalem will go and cry out to the Gods to whom they offer incense to them, and salvation will not save them in their time of trouble. [§]
vehalchu arei Yehudah veyoshvei Yerushalam vezaku el haElohim asher hem mekattrim lahem vehoshua lo yoshiyu lahem be'et ra'atam.
This verse describes the people of Judah and the inhabitants of Jerusalem crying out to 'the Gods' to whom they offer incense, but receiving no salvation in their time of trouble. 'Yehudah' is Judah, 'Yerushalam' is Jerusalem, 'haElohim' is 'the Gods' (plural), and 'vehoshua' is a reference to salvation, but is used here as a proper noun referring to a false god.
[JER.11.13] For the number of your cities became your gods, Judah, and the number of streets in Jerusalem you established altars to shame, altars to offer incense to Baal. [§]
ki mispar arey'cha hayu elohey'cha yehudah u mispar chutzot yerushalayim samtem mizbechot laboshet mizbechot lekater labaal.
This verse states that the number of cities Judah had became their gods, and the number of streets in Jerusalem they set up altars to shame, altars to offer incense to Baal.
[JER.11.14] And you, do not pray for this people, and do not lift up for them a joyful cry and a prayer, for I will not hear at the time they call to me for their evil. [§]
ve-ata al-titpallel be-ad-ha-am ha-zeh ve-al-tisa ba-adam rinah u-tefillah ki eineni shomea be-et koram elai be-ad raatam.
This verse contains instructions not to pray for the people. 've-ata' means 'and you'. 'al-titpallel' is a command meaning 'do not pray'. 'be-ad' means 'for'. 'ha-am ha-zeh' means 'this people'. 've-al-tisa' means 'and do not lift up'. 'ba-adam' means 'for them'. 'rinah u-tefillah' means 'joy and prayer'. 'ki eineni shomea' means 'for I will not hear'. 'be-et koram elai' means 'at the time they call to me'. 'be-ad raatam' means 'for their evil'.
[JER.11.15] What has my friend done in my house, accomplishing the many plots? And holy flesh will pass over you, for then you will rejoice in your disaster. [§]
meh liydidi beviti asotah hamzimata haravim uvesar-qodesh ya'avru me'alayich ki ra'atechi az ta'alozi
This verse is a complex poetic passage containing imagery of betrayal and sacrilege. Let's break down the names and terms: 'liydidi' means 'to my friend', referencing a betrayal. 'beviti' means 'in my house', suggesting a place of trust violated. 'hamzimata haravim' translates to 'the many plots'. 'besar-qodesh' is 'holy flesh', likely referring to sacrificial offerings or, figuratively, something deeply sacred. 'ya'avru me'alayich' means 'will pass over you'. 'ra'atechi' refers to 'your wickedness' or 'your disaster'. 'az ta'alozi' means 'then you will rejoice'. The verse appears to describe someone rejoicing in the misfortune that befalls another, potentially linked to the sacrilegious actions taking place.
[JER.11.16] An olive tree, lush and beautiful in its fruit, Yahveh has called your name. To a great sound, God kindled a fire on it, and its branches feed. [§]
zayit ra'anan yefe pri-to'ar kara Yahveh shemech l'kol hamulah gedolah hitzita esh aleha verau daliyyotav.
This verse uses descriptive language and metaphor. 'Zayit' means olive tree. 'Ra'anan' means lush or green. 'Yefe' means beautiful. 'Pri-to'ar' refers to a beautiful fruit. 'Kara' means to call. 'Yahveh' is the proper name of God. 'Shemech' means your name. 'L'kol hamulah gedolah' means to a great uproar or sound. 'Hitzita' means you kindled or ignited. 'Esh' means fire. 'Aleha' means on it. 'Verau' means and they pasture or feed. 'Daliyyotav' means its branches.
[JER.11.17] And Yahveh, the Gods of hosts, who planted you, has spoken evil concerning you, because of the evil of the house of Israel and the house of Judah, who did to provoke me to anger by offering incense to Baal. [§]
Va-Yahveh tzevaot ha-notea otach, diber alayich ra'ah. Biglal ra'at beit-Yisrael u-beit-Yehudah asher asu lahem le-hach'iseni le-katteir la-Ba'al.
This verse describes Yahveh, the Gods of hosts, who planted you, speaking evil against you because of the evil of the house of Israel and the house of Judah, who provoked me to anger by burning incense to Baal.
[JER.11.18] And Yahveh informed me, and I knew. Then He showed me their deeds. [§]
Va-yahveh hodi’ani va’ed’a’eh az hir’itani ma’aleihhem.
This verse describes a moment of revelation. 'Va' indicates 'and'. 'Yahveh' is the proper name of God. 'Hodi’ani' means 'He informed me' or 'He made known to me'. 'Va’ed’a’eh' means 'and I knew'. 'Az' means 'then'. 'Hir’itani' means 'He showed me'. 'Ma’aleihhem' means 'their deeds' or 'their actions'.
[JER.11.19] And I, like a lamb for the slaughter, was unaware that they had devised destructive plans against me. They felled the tree with its fruit, and removed it from the land of the living, and its name will not be remembered anymore. [§]
Va-ani ke-kesav aluf yuval li-tvokh ve-lo yada'ti ki-alay khashvu machashavot nashchita etz be-lachmo u-nichratenu me-eretz chaim u-shmo lo yizacher od.
This verse comes from Ezekiel 19:14 and speaks of a young lion cub, a symbol of Jehoahaz, the king of Judah, who was taken to Egypt. The verse describes the speaker's unawareness of the plots against him, which resulted in his being cut off from the land of the living and his name being forgotten.
[JER.11.20] And Yahveh of hosts judges righteousness, examining kidneys and heart. I will see your vengeance upon them, for to you I revealed my quarrel. [§]
Va-yahveh tzevaot shofet tzedek bochen k’layot va-lev. Er’eh nikmat’cha mehem, ki elecha gil’iti et-rivi.
This verse references Yahveh of hosts judging righteously, examining hearts and kidneys. The speaker will see Yahveh’s vengeance upon them, as they have revealed their quarrel to Yahveh. ‘Tzevaot’ literally means ‘hosts’ or ‘armies’, and here signifies Yahveh’s power and authority. ‘K’layot’ translates as ‘kidneys’ but is often used metaphorically to represent the deepest parts of one's being. ‘Lev’ means ‘heart’. ‘Nikmat’cha’ is ‘your vengeance’ and ‘gil’iti’ is ‘I revealed’.
[JER.11.21] Therefore, thus says Yahveh concerning the men of Anatot, those who seek your life, saying, "You should not prophesy in the name of Yahveh, and you should not die by our hand." [§]
lakhen koh-amar Yahveh al-anshei Anatot ham'vak'shim et-naf'sh'cha le'emor lo tinaveh b'shem Yahveh v'lo tamut b'yadeinu.
This verse comes from Jeremiah 11:21. It records Yahveh speaking to Jeremiah concerning the men of Anatot who were seeking his life. They were telling Jeremiah not to prophesy in the name of Yahveh, lest they kill him. 'Lakhen' means therefore. 'Koh-amar' means thus says. 'Al-anshei Anatot' means concerning the men of Anatot. 'Ham'vak'shim' means those who seek. 'Et-naf'sh'cha' means your life. 'Le'emor' means saying. 'Lo tinaveh' means you should not prophesy. 'B'shem Yahveh' means in the name of Yahveh. 'V'lo tamut' means and you should not die. 'B'yadeinu' means by our hand.
[JER.11.22] Therefore, thus says Yahveh of hosts, behold, I will punish them. The young men will die by the sword, and their sons and their daughters will die by famine. [§]
lakhen koh amar Yahveh tzevaot hineni pokeid aleihem habachurim yamutu bacheret bneihem ubnoteihem yamutu barav.
This verse comes from Jeremiah 9:16. 'lakhen' means therefore. 'koh' means thus. 'amar' means said. 'Yahveh tzevaot' is 'Yahveh of hosts'. 'hineni' means behold, here I am. 'pokeid' means I will visit/punish. 'aleihem' means upon them. 'habachurim' means the young men. 'yamutu' means they will die. 'bacheret' means by the sword. 'bneihem' means their sons. 'ubnoteihem' means and their daughters. 'barav' means by famine.
[JER.11.23] And a remnant will not be for them, for I will bring evil to the people of Anathoth, the year of their visitation. [§]
u-she-e-reet lo tee-yeh la-hem, ki av-ee rah-ah el an-shee ah-nah-toht sh-nat peh-koo-dah-tam.
This verse describes a future judgment on the people of Anathoth. "u-she-e-reet" means "and a remnant". "lo tee-yeh la-hem" means "will not be for them". "ki av-ee rah-ah" means "for I will bring evil". "el an-shee ah-nah-toht" means "to the people of Anathoth". "sh-nat peh-koo-dah-tam" means "the year of their visitation/judgment".
JER.12
[JER.12.1] Righteous are you, Yahveh, for I contend with you. Only judgements will I speak to you. Why does the way of the wicked succeed? Why do all betrayers prosper? [§]
tsadik ata Yahveh ki ariv eleikh akh mishpatim adaber otakh maddua derekh reshaim tsalehach shalu kol bogdei baged.
This verse is a complaint to Yahveh about the prosperity of the wicked. The speaker asserts Yahveh’s righteousness but questions why those who act unjustly seem to thrive while those who are faithful suffer. It’s a challenge to Yahveh’s justice, not a denial of it. Each word is translated as literally as possible. ‘Tsadik’ means righteous, ‘ata’ means you, ‘Yahveh’ is the proper name of God, ‘ki’ means for or because, ‘ariv’ means to contend or plead a case, ‘eleikh’ means to you, ‘akh’ means but or only, ‘mishpatim’ means judgements, ‘adaber’ means to speak, ‘otakh’ means to you, ‘maddua’ means why, ‘derekh’ means way, ‘reshaim’ means wicked, ‘tsalehach’ means to succeed, ‘shalu’ means to ask (but in this context means to prosper), ‘kol’ means all, ‘bogdei’ means betrayers, and ‘baged’ means to deal faithlessly.
[JER.12.2] You planted, and even its root will grow, and they will make fruit. You are near in their mouths, and far from their inner thoughts. [§]
netatem gam-shorashu yelchu gam-asu peri karov ata befihem verachok mikliyotehem.
This verse describes a planting and its resulting fruit. "netatem" means you planted. "gam" means also or even. "shorashu" means its root. "yelchu" means they will go, or grow. "asu" means they made. "peri" means fruit. "karov" means near. "ata" means you are. "befihem" means in their mouths. "verachok" means and far. "mikliyotehem" means from their kidneys (used metaphorically for their inner thoughts/feelings).
[JER.12.3] And you, Yahveh, have known me; you have seen me, and you have tested my heart with you. Will you prepare them like sheep for slaughter, and dedicate them to the day of killing? [§]
ve-atah Yahveh yedata-ni tira-eni u-bachanta libi itach hatikem ke-tson le-tivcha ve-hakdishem le-yom harega.
This verse describes God’s knowing, seeing, and testing of the speaker’s heart. It uses imagery of sheep being fattened for slaughter to describe a coming judgement. 'You' is directed to Yahveh. 'Knowing' implies intimate acquaintance. 'Seeing' suggests observation and discernment. 'Testing' implies evaluating the heart's true intentions. The final part suggests dedicating or consecrating them to the day of slaughter.
[JER.12.4] Until when will the land mourn, and the grass of all the field dry up, from the evil of its inhabitants? Beasts and birds have perished, because they said, “He will not see our end.” [§]
ad-ma-tai te-ev-al ha-a-retz ve-esev kol-ha-sa-deh yeevash me-ra-at yosh-vei-vah saf-tah be-he-mot va-of ki am-ru lo yir-eh et-a-cha-ri-te-nu.
This verse describes the land mourning and all the vegetation withering due to the wickedness of its inhabitants. The animals and birds are also perishing because people believe there will be no consequence for their actions. 'Ad-matay' means 'until when'. 'Te-ev-al' means 'mourn'. 'Ha-aretz' means 'the land'. 'Veesev' means 'and the grass'. 'Kol-ha-sadeh' means 'all the field'. 'Yeevash' means 'will be dried'. 'Me-ra-at' means 'from the evil of'. 'Yosh-vei-bah' means 'the inhabitants of it'. 'Saf-tah' means 'has perished'. 'Be-he-mot' means 'beasts'. 'Va-of' means 'and birds'. 'Ki am-ru' means 'because they said'. 'Lo yir-eh' means 'will not see'. 'Et-a-cha-ri-te-nu' means 'our end'.
[JER.12.5] For your feet have run and become weary, and how will you compete with the horses? And in a land of peace, you trust, and how will you do in the pride of the Jordan? [§]
ki et-rag-lim rat-zah va-yal-oo-kha ve-ei-kh te-ta-kha-reh et-ha-soo-seem u-ve-eretz sha-lom a-tah bo-teakh ve-ei-kh ta-a-seh big-a-on ha-yar-den.
This verse uses a series of rhetorical questions. 'ki' means 'for' or 'because'. 'et' is a particle indicating a definite direct object. 'raglim' means 'feet'. 'ratzah' means 'ran'. 'yaloo' means 'wearied'. 'ei-kh' means 'how'. 'tetakhareh' means 'compete'. 'ha-sooseem' means 'the horses'. 've' means 'and'. 'eretz' means 'land'. 'shalom' means 'peace'. 'atah' means 'you'. 'boteakh' means 'trust'. 'ta'aseh' means 'do'. 'bigaon' means 'in the pride' or 'in the strength'. 'ha-Yarden' means 'the Jordan'. The verse questions how one can compete with horses after their feet are weary, and how they can act confidently in the land of peace.
[JER.12.6] For even your brothers and your father’s house, even they have dealt falsely with you. Even they have called after you completely. Do not trust them, for they will speak good things to you. [§]
ki gam-achecha u-beit-avicha gam-hema bagdu vach gam-hema kar’u acharecha male al-ta’amen bam ki-yedaberu eleicha tovot.
This verse speaks of betrayal by family members. "achecha" means your brothers. "beit-avicha" means your father's house, or your relatives. "bagdu vach" means they have dealt falsely with you, or betrayed you. "kar’u acharecha" means they have called after you, meaning they have spoken against you. "male" means fullness, or completely. "al-ta’amen bam" means do not trust them. "ki-yedaberu eleicha tovot" means because they will speak good things to you.
[JER.12.7] I have forsaken my house, I have left my inheritance. I have given the delight of my soul into the hand of her enemies. [§]
‘azavti ‘et-beiti natashti ‘et-nachalati natati ‘et-yedidut nafshi be-kaf oyevayha.
This verse expresses deep sorrow and betrayal. The speaker has abandoned their home and inheritance, and has given what was dearest to them into the hand of their enemies. ‘Azavti means ‘I have forsaken’. ‘Et-beiti means ‘my house’. Natashti means ‘I have left’. ‘Et-nachalati means ‘my inheritance’. Natati means ‘I have given’. ‘Et-yedidut nafshi means ‘the delight of my soul’. Be-kaf oyevayha means ‘into the hand of her enemies’.
[JER.12.8] She was to me my inheritance as a lion in the forest. She gave herself to me with her voice, therefore I hate her. [§]
ha-y-ta lee nach-a-la-tee ke-ar-yeh ba-ya-ar na-tan-ah a-lai be-ko-lah a-lei ken si-ne-tee-hah
This verse describes a speaker's relationship with someone, comparing it to a lion in the forest. The speaker states that this person was their inheritance, and she gave herself to the speaker with her voice. Due to this relationship, the speaker now hates her. The grammatical structure implies a complex, perhaps romantic or marital, relationship gone sour. 'Nachalat' is inheritance, but can also mean a possession or lot in life. 'Aryeh' is lion. 'Ya'ar' is forest.
[JER.12.9] The eagle has colored my inheritance to me. The eagle is around it. Go, gather all the animals of the field, bring them for eating. [§]
Ha-ayit tsavu-a nachalati li, ha-ayit saviv aleha. Lekhu isp-u kol-chayyat ha-sadeh heti-u le-ekhla.
This verse uses the word 'ayit', which refers to an eagle or vulture. It's being used metaphorically here. 'Nachalati' means 'my inheritance' or 'my portion'. 'Saviv' means 'around'. 'Aleha' means 'upon it'. 'Lekhu' is an imperative, meaning 'go'. 'Isp-u' means 'gather'. 'Kol' means 'all'. 'Chayyat' means 'animals'. 'Ha-sadeh' means 'of the field'. 'Heti-u' means 'bring'. 'Le-ekhla' means 'for eating'.
[JER.12.10] Many shepherds corrupted my vineyard, they trampled my portion. They gave the portion of my delight to a desert wasteland. [§]
ro'im rabim shichatu karmí bossu et-chelqati natnu et-chelqat chemdatí lemidbar shmamah.
This verse describes the destruction of a vineyard. "Ro'im rabim" means "many shepherds". "Shichatu" means "they corrupted". "Karmí" means "my vineyard". "Bossu" means "they trampled". "Et-chelqati" means "my portion". "Natnu" means "they gave". "Et-chelqat chemdatí" means "the portion of my delight". "Lemidbar shmamah" means "to a desert wasteland". The verse uses metaphorical language; the vineyard represents Israel, and the shepherds represent its leaders.
[JER.12.11] She has made it a desolation, mourning is upon me because of the desolation. Every living thing has been extinguished from the land, because no one has put it upon their heart. [§]
sa-mah li-shma-mah av-lah a-lai shme-mah na-sha-mah kol-ha-a-retz ki ein ish sam al-lev.
This verse describes a state of desolation and grief affecting the entire earth. The word ‘shmamah’ means desolation or waste. The verse indicates that all life has been extinguished from the land, and no one cares or remembers. ‘Sam al-lev’ literally means ‘put upon the heart,’ meaning to care or remember.
[JER.12.12] Upon all borders in the desert, destroyers have come, because a sword belonging to Yahveh devours from one end of the land even to the other end of the land. There is no peace for all flesh. [§]
al kol shfayim bamidbar bau shodedim ki herev laYahveh ochlah miketze eretz vead ktze haaretz ein shalom lechol basar.
This verse describes invaders coming into the desert and a sword belonging to Yahveh consuming from one end of the land to the other, leaving no peace for any flesh. 'Shfayim' refers to lips or edges, here likely meaning boundaries or regions. 'Shodedim' means plunderers or destroyers. 'Herev laYahveh' is a sword belonging to Yahveh. 'Miketze eretz vead ktze haaretz' is from one end of the land to the other.
[JER.12.13] They sow wheat, and they reap thorns. Their efforts do not profit them, and they are ashamed of their harvests because of the anger of Yahveh. [§]
zar’u khittim ve’qotzim qatzaru nekhalu lo yoeilu uboshu mit’tuvo’oteikhem mekharon af-Yahveh.
This verse describes a situation where people sow wheat but reap thorns. Their efforts are fruitless, and they are ashamed of their harvest due to the anger of Yahveh. ‘zar’u’ means ‘they sow’. ‘khittim’ is ‘wheat’. ‘ve’qotzim’ means ‘and thorns’. ‘qatzaru’ means ‘they reap’. ‘nekhalu’ means ‘they are fruitless’. ‘lo yoeilu’ means ‘they will not profit’. ‘uboshu’ means ‘and they are ashamed’. ‘mit’tuvo’oteikhem’ means ‘from your harvests’. ‘mekharon’ means ‘because of the anger’. ‘af-Yahveh’ means ‘of Yahveh’.
[JER.12.14] Thus says Yahveh concerning all the wicked neighbors who encroach upon the inheritance that I gave to my people, Israel: Behold, I will shatter them from off their land, and I will shatter the house of Judah from within them. [§]
Ko amar Yahveh al kol shchenay hara'im hanoge'im bannahalah asher hinchalati et ami et Yisrael: hinni notsham me'al admatam ve'et beit Yehudah ettosh mitocham.
This verse is a declaration by Yahveh concerning the neighboring, wicked people who lay claim to the inheritance that Yahveh gave to the people of Israel. Yahveh declares that He will uproot them from their land, and also uproot the house of Judah from within them.
[JER.12.15] And it will be, after I have broken them, that I will return and have compassion on them, and I will return each man to his inheritance and each man to his land. [§]
vehayah acharei natshi otam ashuv verichamtim vahashivoti ish lenachalato vish leartzo.
This verse describes a future action by God following the scattering of a people. 'vehayah' means 'and it will be'. 'acharei' means 'after'. 'natshi otam' means 'I have broken them'. 'ashuv' means 'I will return'. 'verichamtim' means 'and I will have compassion'. 'vahashivoti' means 'and I will return'. 'ish lenachalato' means 'each man to his inheritance'. 'vish leartzo' means 'each man to his land'.
[JER.12.16] And it will be, if they learn to teach the ways of my people to swear by the name of the living Yahveh, as they taught my people to swear by Baal, then they will be established within my people. [§]
Vehayah im-lamod yilmedu et-darkei ammi lehisba' bishmi chai-Yahveh kaasher limdu et-ammi lehisba' babBa'al venivnu betoch ammi.
This verse discusses a situation where people teach the ways of another people to swear by the name of the living Yahveh, similar to how they taught people to swear by Baal, and as a result, they will be built up within that people.
[JER.12.17] And if they do not listen, then I will tear out that nation, tear it out and destroy it, says Yahveh. [§]
ve-im lo yishma'u ve-natash'ti et-ha-goy ha-hu natosh ve-avved ne'um-Yahveh.
This verse contains conditional language, stating what will happen if a nation does not listen. 'Ve-im' means 'and if'. 'Lo yishma'u' means 'they do not listen'. 'Ve-natash'ti' means 'and I will tear out'. 'Et-ha-goy ha-hu' means 'that nation'. 'Natosh' means 'torn out'. 'Ve-avved' means 'and I will destroy'. 'Ne'um-Yahveh' means 'says Yahveh'.
JER.13
[JER.13.1] Thus says Yahveh to me: Go and acquire for yourself a linen sash, and you shall place it upon your waist, and you shall not bring it into the waters. [§]
Koh-amar Yahveh elai haloch ve-kanita lecha ezor pishtims ve-samto al-matnecha u-bamayim lo tve'ehu.
This verse begins with the formula "Thus says Yahveh". It then instructs someone to go and acquire a linen sash, to place it around their waist, and not to bring it into water. "Koh" means "thus" or "so". "Amar" means "said". "Yahveh" is the proper name of God. "Elai" means "to me". "Haloch" means "go". "Ve-kanita" means "and you shall acquire". "L'cha" means "for yourself". "Ezor" means "sash" or "girdle". "Pishtims" means "flax" or "linen". "Ve-samto" means "and you shall place". "Al-matnecha" means "upon your waist". "U-bamayim" means "and in the waters". "Lo tve'ehu" means "you shall not bring it".
[JER.13.2] And I bought the rope, as the word of Yahveh, and I placed it upon my waist. [§]
va-ekneh et-ha-ezor kidvar Yahveh va-asim al-matnay
This verse describes an action performed at the command of Yahveh. 'Va-ekneh' means 'and I bought'. 'Et-ha-ezor' means 'the rope'. 'Kidvar Yahveh' means 'according to the word of Yahveh'. 'Va-asim' means 'and I put'. 'Al-matnay' means 'upon my waist'.
[JER.13.3] And it happened, the word of Yahveh came to me a second time, saying. [§]
Va-yhi devar-Yahveh elai shenit le’emor
This verse begins with a standard introductory formula 'and it happened, the word of…'. 'Devar' means 'word' or 'matter'. 'Yahveh' is the proper name of God. 'Elai' means 'to me'. 'Shenit' means 'second'. 'Le’emor' means 'to say' or 'saying'. Therefore, the verse indicates that this is the second time God spoke.
[JER.13.4] Take the belt which you purchased, that which is on your loins, and arise, go to the Nile, and hide it there in a cleft of the rock. [§]
kah et-ha-eizor asher kanita asher al-matnecha ve-kum lech peratah ve-tamenehu sham bi-nekik ha-salach.
This verse is an instruction. "Kah" means "take". "Et" is a grammatical particle. "Ha-eizor" is "the belt". "Asher" means "which" or "that". "Kanita" means "you purchased". The second "asher" also means "that". "Al-matnecha" means "on your loins". "Ve-kum" means "and arise". "Lech" means "to you", signifying direction. "Peratah" means "the Nile". "Ve-tamenehu" means "and hide it". "Sham" means "there". "Bi-nekik" means "in a cleft". "Ha-salach" means "the rock".
[JER.13.5] I went and hid him in the River, as Yahveh commanded me. [§]
va-el-ech va-et-men-e-hu bi-prat ka-asher tzi-vah YHVH oti.
This verse describes someone going and hiding something in the River. The verb 'el-ech' means 'I went'. 'Et-men-e-hu' means 'I hid him'. 'Bi-prat' means 'in the River'. 'Ka-asher' means 'as'. 'Tzi-vah' means 'commanded'. 'YHVH' is the proper name of God, and 'oti' means 'me'.
[JER.13.6] And it happened after the end of many days, and Yahveh said to me, "Rise up, go to Perathah, and take from there the sash that I commanded you to hide there." [§]
va-yhi mi-ketz yamim rabim va-yomer Yahveh elai kum lech Perathah ve-kach mi-sham et ha-ezor asher tziviti-cha le-tamno-sham.
This verse describes a period of many days passing, after which Yahveh speaks to someone, instructing them to go to Perathah and retrieve a sash that Yahveh had previously commanded them to hide there. 'Mi-ketz yamim rabim' means 'after the end of many days'. 'Elai' means 'to me'. 'Tziviti-cha' means 'I commanded you'. 'Le-tamno-sham' means 'to hide it there'.
[JER.13.7] And I went to Parath and I dug and I took the sash from the place where I had hidden it there. And behold, the sash was ruined; it would not be of use to anyone. [§]
Va'elech P'rata va'echpor va'ekach et ha'ezor min-hamakom asher-tmaniti shamah v'hineh nischachat ha'ezor lo yitzlach lakol.
This verse describes a man going to a place, digging, and retrieving a sash he had hidden. Upon retrieval, he discovers the sash is ruined and unusable.
[JER.13.8] And it happened, the word of Yahveh came to me to say. [§]
va-yhi d'var-yahveh elai le'mor
This verse begins with a conjunction meaning "and it happened". "D'var" means "word" or "matter". "Yahveh" is the proper name of God. "Elai" means "to me". "Le'mor" means "to say". Therefore, the verse describes a divine communication initiated with the speaker.
[JER.13.9] Thus says Yahveh, completely I will destroy the pride of Judah and the great pride of Jerusalem. [§]
Koh amar Yahveh, kakah ashit et gaon Yehudah ve'et gaon Yerushalayim harav.
This verse begins with the formula 'Thus says Yahveh.' It then states that Yahveh will utterly destroy the pride (gaon) of Judah and the great pride of Jerusalem. 'Kakah' emphasizes the completeness of the destruction - 'utterly' or 'completely'. The verse uses 'gaon', which refers to the exalted status, power, or pride of a people or city.
[JER.13.10] This evil people refuses to hear my words, walking in the stubbornness of their heart, and they went after other gods to serve them and to worship them. Therefore, may this belt not prosper for anyone. [§]
ha-am ha-zeh ha-ra ha-me'anim lishmoa et-d'varei ha-hol'chim bishrirut libam va-yelechu acharei elohim acherim le'ovdam u-lehishtachavot lahem vihi ka-ezor ha-zeh asher lo-yitzlach lakol.
This verse describes a people who are evil and refuse to listen to the words of God. They follow other gods, serving and worshipping them. The verse concludes with a statement that this situation will not end well for anyone.
[JER.13.11] For just as a belt clings to the waist of a man, so I have clung to all the house of Israel and all the house of Judah, says Yahveh, to be to me for a people, and for a name, and for glory, and for splendor, and they did not listen. [§]
ki ka'asher yidbak ha'ezor el-matnei-ish ken hidbakti elai et-kol-beit yisrael ve'et-kol-beit yehudah neum-Yahveh lihiyot li le'am ul'shem ul'tehila ul'tif'aret velo shame'u.
This verse uses imagery of a belt clinging to a person's waist to illustrate God's close relationship with the houses of Israel and Judah. 'Yahveh' is used here to refer to God, and is presented as speaking. The verse declares God's intention for these houses to be His people, bearing His name, bringing Him glory, and being a source of splendor. It concludes by noting that they did not listen.
[JER.13.12] And you shall say to them this thing: Thus says Yahveh, the Gods of Israel: Every wine vessel shall be filled with wine. And they shall say to you, "Is it not known to us that every wine vessel shall be filled with wine?" [§]
ve-amarta alehem et-ha-davar ha-zeh sokoh-amar Yahveh Elohei Yisra'el kol-nevel yimale yayin ve-amru elekha ha-yada lo neda ki kol-nevel yimale yayin.
This verse is a prophetic statement. It begins with a directive to speak a certain message. The message itself comes from Yahveh, the God of Israel, and concerns wine vessels being filled with wine. The people addressed are skeptical, asking if this knowledge is known or not. The verse concludes by restating the prophecy of the wine vessels being filled.
[JER.13.13] And you shall say to them, thus says Yahveh, behold, I will fill all the inhabitants of this land, and the kings who sit on David’s throne, and the priests and the prophets and all the inhabitants of Jerusalem with intoxication. [§]
Ve'amarta aleihem koh amar Yahveh, hineini memale et kol yoshvei ha'aretz ha'zot ve'et ha'melachim yosvim leDavid al kissevo ve'et ha'cohanim ve'et ha'neviim ve'et kol yoshvei Yerushalayim shikkaron.
This verse is a prophetic declaration. It begins with 'and you shall say to them,' indicating a message to be delivered. 'Koh amar Yahveh' means 'thus says Yahveh.' The message itself is that Yahveh will fill all the inhabitants of the land, the kings seated on David's throne, the priests, the prophets, and all the inhabitants of Jerusalem with intoxication. The term 'shikkaron' indicates a state of being drunk or intoxicated, often used metaphorically in scripture to describe spiritual or moral corruption.
[JER.13.14] They will be shattered, each person to his brother, and the fathers and the sons together, says Yahveh. I will not spare, nor will I feel pity, nor will I show mercy from destroying them. [§]
v'nipatztim ish el achiv v'ha'avot v'habanim yachdav ne'um-Yahveh lo-echmol v'lo achus v'lo aracham mehaschitam.
This verse describes a severe consequence of disobedience. It states that people will be scattered and fractured, with divisions even within families. The speaker is Yahveh, and the verse emphasizes His lack of compassion or mercy in bringing about this destruction. 'Ne'um' means 'says' or 'oracle of'.
[JER.13.15] Hear, and listen! Do not be haughty, for Yahveh has spoken. [§]
Shim'u veha'zinu al-tigbahhu ki Yahveh dibber.
This verse contains imperatives and a statement. 'Shim'u' means 'hear!' 'Veha'zinu' means 'and listen!' 'Al-tigbahhu' means 'do not be haughty.' 'Ki' means 'for' or 'because.' 'Yahveh' is the proper name of God. 'Dibber' means 'has spoken'.
[JER.13.16] Give honor to Yahveh, the Gods of you, before darkness arrives, and before your feet are bruised upon the mountains of ruin. And should you hope for light, it will become like death, and hope will be like a veil. [§]
teh-noo la-yeh-veh eh-loh-hay-khem kah-vod beh-teh-rem yah-khish-ekh oo-veh-teh-rem yit-nahg-foo rah-glay-khem al-hah-ray nah-shef veh-kee-vee-tem le-ohr veh-sah-mah leh-tzal-mah-vet yeh-sheet la-ah-rah-fel.
This verse is a call to give honor to Yahveh, the Gods of your people, before darkness comes and you stumble on the mountains of destruction. It warns that hoping for light will result in it becoming like death, and hope will be like a shroud.
[JER.13.17] And if you do not listen to her in secret, my soul will weep because of pride, and a tear will flow, and my eye will shed a tear, for the flock of Yahveh has been captured. [§]
ve-im lo tishma'uha be-mistarim tibke-nafshi mipnei geva ve-dame'a tidma ve-terad eini dime'a ki nishbba eder Yahveh.
This verse contains a conditional statement. 'Ve-im lo tishma'uha' means 'and if you do not listen to her.' 'Be-mistarim' means 'in secret.' 'Tibke-nafshi' means 'my soul will weep.' 'Mipnei geva' means 'because of pride.' 'Ve-dame'a tidma' means 'and a tear will flow.' 'Ve-terad eini dime'a' means 'and my eye will shed a tear.' 'Ki nishbba eder Yahveh' means 'for the flock of Yahveh has been captured.'
[JER.13.18] Say to the king and to the powerful woman, ‘Humble yourselves and sit, for the crown of your splendor has descended from your heads.’ [§]
emohr lammelech velagbirah hashfilu shevu ki yarad mar’ashoteichem ateret tif’arteichem
This verse is a command to a king and a powerful woman to humble themselves and sit down, because the crown of their splendor has descended from their heads. Each word is translated as directly as possible, maintaining literal meaning over traditional theological interpretation. ‘Lammelech’ means ‘to the king’ and ‘lagbirah’ means ‘to the powerful woman’. ‘Hashfilu’ is the imperative ‘humble yourselves’ and ‘shevu’ means ‘sit’. ‘Mar’ashoteichem’ means ‘from your heads’ and ‘ateret tif’arteichem’ means ‘the crown of your splendor’.
[JER.13.19] The cities of the south are closed and there is no opener. The exile of Judah is all the exile of completeness. [§]
‘arei han-negev su-gru u-ein po-te-ach ha-ge-lat y’hu-da kul-lah ha-ge-lat sh’lo-mim.
‘arei means ‘cities’. han-negev means ‘of the south’. su-gru means ‘are closed’. u-ein means ‘and there is no’. po-te-ach means ‘opener’. ha-ge-lat means ‘the exile’. y’hu-da means ‘Judah’. kul-lah means ‘all’. ha-ge-lat means ‘the exile’. sh’lo-mim means ‘of peace’ or ‘of completeness’.
[JER.13.20] Lift up your eyes and see, those coming from the north. Where is the flock given to you, the flock of your glory? [§]
se'i eineichem ure'i habba'im mitzapon ayeh ha'eder nitan-lach tzon tifartech
This verse utilizes a poetic style common in the Hebrew Bible. It is a rhetorical question posed, likely by God, to Israel. 'Se'i eineichem' means 'lift up your eyes'. 'Ure'i' means 'and see'. 'Habba'im mitzapon' translates to 'those coming from the north'. 'Ayeh ha'eder' is 'where is the flock'. 'Nitan-lach' means 'given to you'. 'Tzon tifartech' means 'flock of your glory'.
[JER.13.21] What will you say when Yahveh inspects you, and you have taught them about Yahveh, becoming leaders? Will ropes not seize you, like a woman giving birth? [§]
mah-to-em-ree kee-yif-kode a-lai-yich ve-at lim-det otam a-lai-yich a-loo-feem le-rosh ha-lo khav-a-leem yo-akh-zoo-khah ke-mo e-sheh-t lei-dah.
This verse is a rhetorical question directed towards someone. It asks what they will say when the Gods inspect them, and they have taught others about the Gods, becoming champions or leaders. It then asks if ropes will not seize them, like a woman in childbirth. This is a metaphorical question implying difficulty and potential punishment.
[JER.13.22] And if you say in your heart, "Why have the Gods called to me?", it is because of the abundance of your sins that your coverings have been revealed, and your strengths have been consumed. [§]
vekhi tomeri bilevavech maddua keruni eleh berov avonech niglu shulaich nechemsu akeveich
This verse is a rhetorical question from God to the people of Israel. It asks why they question God’s actions when their own many sins have caused the troubles they face. 'Eleh' refers to these troubles or punishments. 'Shulaich' refers to their skirt or covering, a metaphor for their honor or protection being revealed/exposed. 'Akeveich' refers to their heels, metaphorically representing their strength or pride being consumed.
[JER.13.23] Can an Ethiopian change his skin, and a leopard its spots? Likewise, are you able to do good, you who are practiced in evil? [§]
ha-yah-foch kooshi ooro ve-namer chavarburotav gam-atem tuchlu le-heiteev limudei ha-ra.
This verse is a rhetorical question, questioning whether inherent nature can be changed. "Kooshi" refers to an Ethiopian or dark-skinned person. The verse asks if an Ethiopian can change their skin color and a leopard its spots. It uses this analogy to suggest that those accustomed to doing evil cannot easily change their ways.
[JER.13.24] And I will scatter them like straw passing to the wind of the desert. [§]
va-a-fitzem ke-qash ovair le-ruach midbar
This verse uses metaphorical language to describe the fate of enemies. "va-a-fitzem" means "and I will scatter". "ke-qash ovair" means "like straw passing" or "like chaff carried away". "le-ruach midbar" means "to the wind of the desert". The verse portrays a swift and complete dispersal, as if enemies are merely light materials swept away by a strong wind in a barren place.
[JER.13.25] This is your destiny, the portion allotted to you from me, says Yahveh, because you have forgotten me and trusted in falsehood. [§]
zeh goralech menat-midayich meattee neoom-Yahveh asher shachacht ottee vatibti chi bashaker.
This verse speaks of a destiny or portion assigned to someone by Yahveh. It details a situation where that person has forgotten Yahveh and instead trusted in falsehood. The words 'goralech' and 'menat-midayich' both relate to a portion or lot assigned to someone. 'Neoom-Yahveh' signifies 'thus says Yahveh.' 'Shachacht' means 'you have forgotten,' and 'vatibti chi' means 'and trusted in.' 'Bashaker' translates to 'in falsehood.'
[JER.13.26] And also I have uncovered your coverings upon your faces, and your shame will be seen. [§]
veh-gahm-ah-nee khah-sahf-tee shoo-lah-yeekh al-pah-nah-yeekh veh-nee-reh-ah kloh-nekh
This verse uses several important terms. "veh" means "and". "gam" means "also". "ani" means "I". "khashafti" means "I have uncovered". "shulayikh" means "your edges", or "your skirts", or "your coverings". "al" means "on" or "upon". "panayikh" means "your faces". "nir'ah" means "it will be seen" or "will appear". "klonek" means "your shame" or "your dishonor". The verse speaks of uncovering something and exposing shame.
[JER.13.27] Your adulteries and your celebrations were a plot of your whoring, upon the hills in the field I saw your abominations. Woe to you, Jerusalem, you will not be purified. After how much longer? [§]
nee-oo-fah-yeek oo-mitz-hah-loh-tai-yek zee-maht znoo-tay-yek al-gvah-oht bah-sah-deh rah-ee-tee sheek-koo-tzai-yek oy lah-kh yroo-shah-lah-yim lo tee-tah-heh-ree ah-khah-ray mah-tai od.
This verse comes from Ezekiel 23:20 and contains a complex series of accusations against Jerusalem, represented as an adulterous woman. 'Nee-oo-fah-yeek' refers to your adulteries, 'mitz-hah-loh-tai-yek' refers to your celebrations, 'znoo-tay-yek' refers to your whoring. 'Gvah-oht' means hills, 'bah-sah-deh' means field. 'Sheek-koo-tzai-yek' refers to your abominations. 'Oy lah-kh' is 'woe to you'. 'Tee-tah-heh-ree' means 'be purified'. 'Ah-khah-ray mah-tai od' means 'after how much more?' or 'how much longer?'
JER.14
[JER.14.1] That the word of Yahveh was to Jeremiah concerning the matters of the hardships. [§]
a-shehr ha-yah de-var-Yahveh el-yir-me-yah-hu al-div-rei ha-bat-sar-ot
This verse introduces a statement concerning the word of Yahveh to Jeremiah, specifically relating to the matters of hardship. 'a-shehr' means 'which' or 'that'. 'ha-yah' means 'was'. 'de-var' means 'word'. 'el' means 'to' or 'belonging to'. 'yir-me-yah-hu' is the name Jeremiah. 'al' means 'about' or 'concerning'. 'div-rei' means 'matters of' or 'words of'. 'ha-bat-sar-ot' means 'the hardships'.
[JER.14.2] Lamentation belongs to Judah, and her gates are filled with distress; they are darkened to the land, and the shout of Jerusalem has ascended. [§]
Avlah Yehudah ushe'areiha uml'lu kadru la'aretz v'tzivchat Yerushalayim alata.
This verse describes the lamentation of Judah and the distress of Jerusalem. "Avlah" means lamentation. "Yehudah" is Judah. "Ushe'areiha" means and her gates. "Uml'lu" means they are filled (with lamentation). "Kadru" means they are darkened/gloomy. "La'aretz" means to the land. "V'tzivchat" means and the cry/shout. "Yerushalayim" is Jerusalem. "Alata" means has ascended (to God).
[JER.14.3] And those possessing power sent their tools to the waters, they came upon the backs of the waters, they did not find water, they returned with their tools empty. They were ashamed and humiliated and covered their heads. [§]
ve-adirehem shalkhu tze'orehem la-mayim bau al-gevim lo-matz'u mayim shavu keliehem reikam boshu ve-hakhelmu ve-khapu rosham.
This verse describes a situation where those who possess power send their tools to the waters, but they find no water. They return with their tools empty, and they are ashamed and disgraced, covering their heads in shame.
[JER.14.4] Because of the ground being cursed, since there was no rain in the land, the farmers are ashamed and cover their heads. [§]
Ba'avor ha'adamah chatta, ki lo-hayah geshem ba'aretz, boshu ikkarim, chafu rosham.
This verse describes a situation where the ground is cursed, and there has been no rain. As a result, farmers are ashamed and cover their heads in mourning or despair. 'Ba'avor' signifies 'because of'. 'Ha'adamah' is 'the ground'. 'Chatta' means 'is cursed' or 'sinned'. 'Ki' means 'because'. 'Lo-hayah' means 'there was not'. 'Geshem' means 'rain'. 'Ba'aretz' means 'in the land'. 'Boshu' means 'are ashamed'. 'Ikkarim' means 'farmers'. 'Chafu' means 'cover'. 'Rosham' means 'their heads'.
[JER.14.5] For even a doe in the field gave birth and abandoned her calf, for there was no pasture. [§]
ki gam-ayyelet bashadeh yaldah ve-azov ki lo-hayah desha
This verse describes a doe in the field giving birth to a calf, but abandoning it because there was no pasture. "ki" means 'for' or 'because'. "gam" means 'also' or 'even'. "ayyelet" is a doe (female deer). "bashadeh" means 'in the field'. "yaldah" means 'she gave birth'. "ve" means 'and'. "azov" means 'she abandoned'. "ki" again means 'for' or 'because'. "lo-hayah" means 'there was not'. "desha" means 'pasture' or 'grass'.
[JER.14.6] And the wild donkeys stood on the heights, panting for wind like serpents. Their eyes failed because there was no grass. [§]
u-p’ra’im ‘amdu ‘al-sh’payim sha’fu ruach ka-tannim k’lu ‘eineyhem ki-ein ‘esev
This verse describes wild donkeys standing on heights, panting for wind like serpents, and their eyes failing because there is no grass. 'P’ra’im' refers to wild donkeys, 'sh’payim' means heights or cliffs, 'sha’fu' means to pant or desire strongly, 'tannim' are serpents or jackals, 'k’lu' means to be consumed or fail, and '‘esev' is grass or herbage. The verse paints a picture of animals suffering from drought and lack of sustenance.
[JER.14.7] If our iniquities have answered us, Yahveh, do it for the sake of Your name, because our transgressions have multiplied to You, we have sinned. [§]
im-avoneinu anu banu Yahveh ase lema'an shemech ki-rabu meshuboteinu lecha chatanu.
This verse is a plea for forgiveness based on God’s character. It acknowledges the people’s transgressions and asks Yahveh to act for the sake of His name, as their sins have multiplied. 'Avonei' refers to iniquities or faults. 'Anu banu' means 'answered us' but in this context signifies 'punished us.' 'Meshuboteinu' is translated as 'transgressions' or 'faults.' 'Chatanu' means 'we have sinned'.
[JER.14.8] The hope of Israel saves him in a time of distress. Why will you be like a stranger in the land, and like a guest who pitches his tent for the night? [§]
miqveh yisrael moshiehu be'et tsar'ah lamah tihyeh ke-ger ba-aretz u-ke-orekh nata lallun.
This verse uses several important names and concepts. "miqveh" means a gathering, hope, or expectation. "Yisrael" is the name given to Jacob. "moshiehu" is related to the root meaning to save. "be'et" means 'in time of' or 'at the time of'. "tsar'ah" signifies distress or hardship. "lamah" is a question word meaning 'why'. "tihyeh" means 'will you be'. "ger" refers to a stranger or sojourner. "ba-aretz" means 'in the land'. "orekh" means a temporary guest or traveler. "nata" means to stretch out, or to pitch (a tent). "lallun" signifies to spend the night, or to lodge.
[JER.14.9] Why will you be like a stunned man, like a hero not able to save? And you, Yahveh, are among us, and your name is called upon us. Do not abandon us. [§]
lamah tihyeh k'ish nidham k'gibor lo yuchal lehoshi'a ve'atah b'kirbenoo Yahveh v'shimcha aleinu niqra al tanicheinu.
This verse is a lament questioning why God appears powerless. It compares God to a stunned man or a mighty hero unable to save, then immediately contrasts this perception with the reality of God's presence and name being called upon the people. It ends with a plea not to abandon them. 'Lamah' means 'why'. 'Tihyeh' means 'you will be'. 'K'ish' means 'like a man'. 'Nidham' means 'stunned'. 'K'gibor' means 'like a hero'. 'Lo yuchal' means 'not able'. 'Lehoshi'a' means 'to save'. 'Ve'atah' means 'and you'. 'B'kirbenoo' means 'among us'. 'Yahveh' is the proper name of God. 'V'shimcha' means 'and your name'. 'Aleinu' means 'upon us'. 'Niqra' means 'is called'. 'Al tanicheinu' means 'do not abandon us'.
[JER.14.10] Thus says Yahveh to the people: indeed they loved to wander with their feet, they did not refrain. And Yahveh did not desire them. Now Yahveh will remember their iniquity and will visit their sins. [§]
Koh-amar Yahveh la-am ha-zeh, ken ahavu lano’a raglehem, lo chashchu, vayahveh lo ratsam, attah yizkor avonam veyifkod chattotaam.
This verse is a statement from Yahveh to the people. It describes their eager feet, going to idols, and Yahveh’s displeasure. It concludes with a statement that Yahveh will remember their iniquity and visit their sins. ‘Koh-amar’ means ‘thus says’. ‘La-am ha-zeh’ means ‘to the people’. ‘Lano’a’ means ‘to wander’. ‘Raglehem’ means ‘their feet’. ‘Lo chashchu’ means ‘they did not refrain’. ‘Vayahveh’ means ‘and Yahveh’. ‘Attah’ means ‘now’. ‘Avonam’ means ‘their iniquity’. ‘Chatotaam’ means ‘their sins’. ‘Yizkor’ means ‘will remember’. ‘Yifkod’ means ‘will visit’.
[JER.14.11] And Yahveh said to me, "Do not pray for this people for good." [§]
va-yo-mer Yahveh e-lai al-tit-pa-lel be-ad-ha-am ha-zeh le-toh-vah
This verse consists of several parts. 'Va-yo-mer' means 'and said'. 'Yahveh' is the proper name of God. 'E-lai' means 'to me'. 'Al-tit-pa-lel' is a command meaning 'do not pray'. 'Be-ad' means 'for'. 'Ha-am' means 'the people'. 'Ha-zeh' means 'this'. 'Le-toh-vah' means 'for good'. Therefore, the sentence describes God telling someone not to pray for this people for good.
[JER.14.12] For if they fast, I do not hear their wailing, and if they offer a burnt offering and a grain offering, I do not desire them. Rather, with the sword and with famine and with pestilence, I, Yahveh, will diminish them. [§]
ki yatsumu eineni shomea el rinateam vechi ya'alu olah umincha eineni rotzam ki vacherev uvarav ubaddever anochi mchalleh otam.
This verse details God's rejection of ritualistic fasting and sacrifices. It asserts that God does not hear the cries of those who fast or accept their offerings. Instead, God declares that destruction – through sword, famine, and plague – is the means by which God will diminish them. 'Yatsumu' means 'they fast', 'shomea' means 'hear', 'rinateam' means 'their wailing', 'ya'alu' means 'they ascend', 'olah' means 'burnt offering', 'mincha' means 'grain offering', 'rotzam' means 'I desire', 'vacherev' means 'with the sword', 'varav' means 'and with famine', 'baddever' means 'and with pestilence', 'anochi' means 'I', 'mchalleh' means 'I destroy', and 'otam' means 'them'.
[JER.14.13] And I said, "Ah, my Lord Yahveh, behold, the prophets are saying to them, "You will not see a sword, and famine will not be to you, because I will give true peace to you in this place." [§]
Va'omar, ahah, Adonai Yahveh, hineh hannevi'im omrim lahem, lo tir'u herev, ver'av lo yihyeh lachem, ki shalom emet etten lachem bamakom hazeh.
This verse is a declaration after a prophetic utterance. 'Va'omar' means 'and I said'. 'Ahah' is an interjection, often expressing lament or surprise. 'Adonai Yahveh' is 'my Lord Yahveh'. 'Hineh' means 'behold'. 'Hannevi'im' are 'the prophets'. 'Omrim lahem' means 'saying to them'. 'Lo tir'u herev' means 'you will not see a sword'. 'Ver'av lo yihyeh lachem' means 'and famine will not be to you'. 'Ki shalom emet etten lachem' means 'because true peace I will give to you'. 'Bamokom hazeh' means 'in this place'.
[JER.14.14] And Yahveh said to me, "The prophets are speaking falsely in my name. I did not send them, and I did not command them, and I did not speak to them. They are prophesying to you based on false visions and through divination, enchantment, and the deceptive imaginings of their hearts." [§]
Va-yo-mer Yahveh eh-lai sheh-ker ha-ne-vee-eem neev-eem bi-sheh-mee lo shlach-teem ve-lo tzee-veet-eem ve-lo dee-bar-tee eh-leem chazon sheh-ker ve-ke-sem ve-eh-lule ve-tar-meeth lib-bam heh-mah mit-nav-eem la-chem.
This verse contains a direct statement from Yahveh to someone, declaring that the prophets are speaking falsely in Yahveh’s name. Yahveh explicitly states that these prophets were neither sent nor commanded, and Yahveh did not speak to them. The prophets are accused of prophesying based on false visions and employing divination, enchantment, and deceptive practices born from their own hearts, and they present these things to 'you' (plural).
[JER.14.15] Therefore thus says Yahveh concerning the prophets who prophesy in my name, whom I have not sent. And they say, 'Sword and famine will not be in this land!' By sword and famine those prophets will be finished. [§]
la-khen koh-a-mar Yahveh al-han-ne-vee-im ha-niv-e-im bish-mee va-a-nee lo-shla-ch-teem ve-hem-mah om-rim che-rev ve-ra-av lo yih-yeh ba-a-retz ha-zo-at ba-che-rev u-va-ra-av yit-ta-mu han-ne-vee-im ha-hem-mah.
This verse states that because of false prophets, Yahveh declares judgement upon them. These prophets claim that sword and famine will not come upon the land, but Yahveh states they will perish by sword and famine.
[JER.14.16] And the people who they are prophesying to will be cast out into the streets of Jerusalem because of the famine and the sword, and there will be no one to bury them, them, their wives, and their sons and their daughters. And I will pour out their wickedness upon them. [§]
veha'am asher hema niv'im lahem yihyu mushlakim bekhutsot Yerushalayim mipnei har'av vehacherem ve'ein mekaber lahem hema neshehem uvneihem uvnoteyhem veshafachti aleihem et ra'atam.
This verse describes a harsh judgment upon people who are prophesied to. They will be cast out into the streets of Jerusalem because of famine and sword. There will be no one to bury them, nor their wives, sons, and daughters. Their wickedness will be poured out upon them. 'ha'am' means 'the people', 'asher' means 'who/that', 'hema' means 'they', 'niv'im' means 'are prophesied', 'lahem' means 'to them', 'yihyu' means 'will be', 'mushlakim' means 'cast out', 'bekhutsot' means 'in the streets', 'Yerushalayim' is 'Jerusalem', 'mipnei' means 'because of', 'har'av' means 'the famine', 'vehacherem' means 'and the sword', 've'ein' means 'and there is not', 'mekaber' means 'one who buries', 'lahem' means 'them', 'hema' means 'they', 'neshehem' means 'their wives', 'uvneihem' means 'and their sons', 'uvnoteyhem' means 'and their daughters', 'veshafachti' means 'and I will pour', 'aleihem' means 'upon them', 'et ra'atam' means 'their wickedness'.
[JER.14.17] And you shall say to them this thing: may my eyes descend with tears night and day, and let them not be silent, for a great breaking is broken, the virgin daughter of my people, a wound inflicted very much. [§]
ve’amarta alehem et-ha-davar ha-zeh terednah einai dim’ah laylah veyomam ve’al-tidmenah ki shever gadol nishberah betulah bat-ammi machah nachlah me’od.
This verse is a lament, likely spoken by a prophet. It's a declaration to 'them' (the people) about a great sorrow. The speaker will weep day and night, and there will be no cease to the weeping, because a great breaking has occurred to the virgin daughter of my people, a wound inflicted terribly.
[JER.14.18] If I go to the field, behold, those slain by the sword, and if I come to the city, behold, the sicknesses of famine. Because even a prophet and a priest trade with the land, and they do not know. [§]
im-yatzati hasadeh vehineh challey-cherev ve'im ba'ati ha'ir vehineh tachalu'ei ra'av ki gam navi gam kohen sacharu el eretz velo yadu.
This verse describes a situation of widespread death and famine. The speaker observes slain people in the field and sickness from hunger in the city. It then states that both prophets and priests are trading with the land, but do not know what is happening (or are oblivious to the cause). The verse implies a lack of spiritual understanding or a failure of leadership.
[JER.14.19] Have you utterly rejected Judah? Is your soul disgusted with Zion? Why have you struck us, and there is no healing for us? We hope for peace, and there is no good, and for a time of healing, and behold, it is unfavorable. [§]
hamo'os ma'asta et-Yehudah im-b'Tziyon ga'alah nafsh'cha maddu'a hichita'nu v'ein lanu marpe' kaveh l'shalom v'ein tov u'l'et marpe' v'hineh b'atah.
This verse expresses lament and complaint to Yahveh. It asks if Yahveh has utterly rejected Judah, and if Yahveh is disgusted with Zion. It asks why Yahveh has struck them, and why there is no healing. It expresses hope for peace, which is unmet, and hope for healing, which is also unmet. The final phrase indicates that the present time is unfavorable.
[JER.14.20] We have known Yahveh our wickedness, the guilt of our fathers, for we have sinned to you. [§]
ya-da-nu Yahveh rish-ay-nu avon avo-tay-nu ki ha-ta-nu lak
This verse contains several key names and words. "Ya-da-nu" means "we have known". "Yahveh" is the proper name of God, which we will translate as "Yahveh". "Rish-ay-nu" means "our wickedness". "Avon avo-tay-nu" means "the guilt of our fathers". "Ki" means "for" or "because". "Ha-ta-nu" means "we have sinned". "Lak" means "to you". Therefore, the verse is a confession of sin, acknowledging both personal sin and inherited guilt before Yahveh.
[JER.14.21] Do not curse for the sake of your name, do not degrade the throne of your glory. Remember, do not tear your covenant with us. [§]
al-tinatz lema'an shimcha, al-tenabel kisse kevodecha, zekhor al-tafer britcha itanu.
This verse consists of commands or requests, likely addressed to a divine being. "al-tinatz" means "do not curse". "lema'an shimcha" means "for the sake of your name". "al-tenabel" means "do not degrade". "kisse kevodecha" means "the throne of your glory". "zekhor" means "remember". "al-tafer" means "do not tear". "britcha itanu" means "your covenant with us".
[JER.14.22] Is there among the vanities of the nations one who can fulfill things, and if the heavens provide rains, is it not you, Yahveh, the Gods, our God, to whom we look, for you have done all these things? [§]
ha-yesh behavlei ha-goyim magshmim ve-im-ha-shamayim yitnu revivim halo ata-hu Yahveh Eloheinu unkeveh-lach ki-ata asita et-kol-eleh.
This verse asks if the nations can bring about fulfilling prophecies, and if the heavens provide rain, is it not Yahveh, the Gods, our God, to whom we look, because you have done all these things?
JER.15
[JER.15.1] And Yahveh said to me, "If Moses and Samuel were to stand before me, my spirit is not towards this people; send them away from before my face, and let them go." [§]
Va-yo-mer Yahveh e-lai im-ya-amod Moshe u-Shmuel le-fanai ein nafshi el-ha-am ha-zeh shalach me-al-panai ve-ye-tseu.
This verse describes a situation where God is speaking to someone (unspecified) and expressing displeasure with a people. God states that even if Moses and Samuel were to intercede on their behalf, God's spirit would not be moved to spare them. The command is given to dismiss the people from God's presence and allow them to depart.
[JER.15.2] And it will be that when they say to you, "Where shall we go?", you shall say to them, "Thus says Yahveh: Whoever is for death, to death; and whoever is for the sword, to the sword; and whoever is for famine, to famine; and whoever is for captivity, to captivity." [§]
ve-ha-ya ki yo-me-ru e-lei-cha a-na net-zeh ve-a-mart-ta a-lei-hem koh amar Yahveh asher la-mavet la-mavet ve-asher la-cherev la-cherev ve-asher la-ra'av la-ra'av ve-asher la-sh'vi la-shevi.
This verse describes a scenario where people ask a prophet where they should go. The prophet is instructed to respond with a message from Yahveh, indicating that those destined for death will die, those destined for the sword will perish by the sword, those destined for famine will starve, and those destined for captivity will be taken captive. It’s a stark proclamation of divine judgment and the inevitability of fate.
[JER.15.3] And I will visit upon them four families of swords to kill, and dogs to carry away, and the birds of the sky and the beasts of the earth to consume and to destroy, says Yahveh. [§]
oo-pah-kahd-tee ah-lay-hem ahr-bah mish-pah-hot neh-oom-yeh-hovah et-hah-heh-rev lah-horog ve-et-hah-keh-lah-veem lee-soh ve-et-of hah-shah-mayim ve-et-beh-heh-mat hah-ah-rets leh-eh-chol oo-leh-hash-hit.
This verse describes a judgment being brought upon a people. It states that Yahveh will visit them with four families of swords to kill, and dogs to carry away, as well as birds of the sky and beasts of the earth to consume and destroy.
[JER.15.4] I will give them for a terror to all the kingdoms of the earth because of Manasseh son of Hezekiah, king of Judah, on account of what he did in Jerusalem. [§]
oon'tateem lezav'ah lechol maml'chot ha'aretz biglal Menasheh ben Yechezqiyahuhu melech Yehudah al asher asah biYerushalayim
This verse describes a consequence that will befall all the kingdoms of the earth because of the actions of Manasseh, son of Hezekiah, king of Judah, specifically what he did in Jerusalem. The word 'zav'ah' refers to something causing horror or dread, a thing of terror. ‘Biglal’ means ‘because of’ or ‘on account of’. ‘Al asher’ means ‘because’ or ‘for that’.
[JER.15.5] For who will pity you, Jerusalem, and who will comfort you? And who will inquire to ask about your peace? [§]
ki mi-yachmol alayich Yerushalam u-mi yanud lach u-mi yasur lish'ol leshalom lach.
This verse uses several names and verbs related to compassion and concern. "Yerushalam" is the name of the city Jerusalem. "Yachmol" means to pity or have compassion. "Yanud" means to comfort or show favor. "Yasur" means to inquire or visit. "Leshalom" means for peace, or to ask how things are going. The verse is a rhetorical question asking who will show compassion, comfort, or inquire about the well-being of Jerusalem.
[JER.15.6] You have forsaken me, says Yahveh. You will go behind, and I have set my hand upon you and I will destroy you. I am weary, console yourselves. [§]
At natashta oti ne-um-Yahveh achor telechi va-at et-yadi alayich va-ashchitecha nileiti hinachem.
This verse is a lament from Yahveh to Israel, expressing abandonment and disgust. "At" means "you". "Natashta" means "you have forsaken". "Oti" means "me". "Ne-um-Yahveh" means "says Yahveh". "Achor" means "behind" or "after". "Telechi" means "you will go". "Va-at" means "and I". "Et-yadi" means "my hand". "Alayich" means "upon you". "Va-ashchitecha" means "and I will destroy you". "Nileiti" means "I am weary". "Hinachem" means "console yourselves". The verse conveys a sense of Yahveh turning away from Israel and expressing exhaustion with their behavior.
[JER.15.7] And I will scatter them toward the east at the gates of the land. I have consumed, I have destroyed my people, from their ways they did not return. [§]
va-ezrem be-mizreh be-shaarei ha-aretz shikalti ibadti et-ami midarkeihem lo-shavu.
This verse describes a scattering of a people at the gates of the land, and their destruction. 'Ezrem' means 'I will scatter'. 'Mizreh' means 'east' or 'at the eastern side'. 'Shaarei' means 'gates'. 'Ha-aretz' means 'the land'. 'Shikalti' means 'I have consumed'. 'Ibadti' means 'I have destroyed'. 'Et-ami' means 'my people'. 'Midarkeihem' means 'from their ways'. 'Lo-shavu' means 'they did not return'.
[JER.15.8] The Gods strengthened me against their widows from a long period of days. I brought ruin to them upon a young mother, a destroyer at noon. I cast upon her suddenly a city and destruction. [§]
atzmu li almonotav mechol yamim heveiti lahem al em bachur shoded ba'tzahorayim hipalti aleha pit'om ir ubehalot.
This verse describes a powerful action undertaken by 'the Gods' against those who have impoverished widows. 'Atzmu' means 'strengthened' or 'made strong', here implying an empowerment given to the speaker to act on behalf of the widows. 'Almonotav' is 'their widows'. 'Mechol yamim' indicates a prolonged period of suffering or hardship. 'Heveiti lahem' means 'I brought to them'. 'Em bachur' is 'a young mother'. 'Shoded' describes someone who plunders or destroys. 'Ba'tzahorayim' means 'at noon'. 'Hipalti aleha' means 'I cast upon her'. 'Pit'om' signifies 'suddenly'. 'Ir' means 'city'. 'Ubehalot' implies destruction or ruin.
[JER.15.9] A nation in distress gives birth to seven; her life force is exhausted, her sun has set in the midst of the day, she is shamed and digs a pit, and I will give their remnant to the sword before their enemies, says Yahveh. [§]
Umlelah yoledet hashiveah naphah naphshah ba'ah shimshah be'od yomam bosha vechaperah ushe'erit'am lacherhev eten lifnei oyveihem ne'um Yahveh.
This verse describes a lament over the fall of a nation, likely Israel or Judah. 'Umlelah' refers to a nation or people in distress. 'Yoledet hashiveah' describes a mother of seven, possibly symbolizing the nation's previous prosperity and numerous offspring. The verse details the shame and destruction coming upon this people, and God's decree that their remnant will be given to their enemies.
[JER.15.10] Woe to me, my mother, for you bore me to a quarrelsome man and a contentious man for all the land. I have not been supported, and no one has supported me; everyone curses me. [§]
Oy lee immi ki yelidteeni ish reev ve'ish madon lechol ha'aretz. Lo nashiti ve'lo nashu bi kulloh mekaleloni.
This verse is a lament. "Oy lee" is an expression of woe. "Immi" means "my mother". The verse continues with a complaint about being born to a quarrelsome and contentious man, and describes a situation of being unsupported and cursed by all. "Reev" means quarrelsome and "madon" means contentious. "Nashiti" refers to being forsaken or abandoned. The verse expresses feeling unsupported and cursed by everyone.
[JER.15.11] Yahveh said, "Have I not served you for good? Have I not met with you in a time of evil and in a time of distress concerning the enemy?" [§]
amar Yahveh im-lo sherutcha letov im-lo hifga'ti becha be'et ra'ah ube'et tsararah et-ha'oyev.
This verse is a rhetorical question posed by Yahveh. It questions whether Yahveh has not served the person for good, or whether Yahveh has not met with them in a time of evil and in a time of distress regarding the enemy. The ‘im-lo’ construction is a double negative, functioning as a positive assertion in question form. ‘Sherutcha’ refers to service or benefit. ‘Hifga’ti’ means ‘I have met with’ or ‘I have encountered.’
[JER.15.12] Does iron originate from iron, from the north, and copper? [§]
Ha-yaroez barzel, barzel mi-tsafon u-nechoshet?
This verse asks a rhetorical question about the origin of iron and copper. 'Ha-yaroez' means 'Does it originate?' or 'Does it come from?'. 'Barzel' means 'iron'. 'Mi-tsafon' means 'from the north'. 'U-nechoshet' means 'and copper'.
[JER.15.13] Your strength and your treasures I will give to plunder freely, and in all your sins, and in all your territories. [§]
khayl-kha v’ots-ro-te-kha la-vaz e-ten lo b’mekhir u’v’khal-kha-to-e-kha u’v’khal-g’vu-lei-kha.
This verse describes God giving plunder to those who have sinned. “Khayl” refers to strength, power, or wealth. “Otsrotekha” means your treasures. “Lavaz” means to plunder or loot. “Eten” means I will give. “Lo b’mekhir” means not for a price, or freely. “Bekhal khatoteikha” means in all your sins. “Bekhal g’vuleikha” means in all your borders or territories.
[JER.15.14] And I will lead your enemies into a land you have not known, for a fire is kindled in my nostrils upon you; it will be kindled. [§]
veha'avarti et oy'veykha be'eretz lo yada'ta ki-esh kad'chah be'api aleikhem tukad.
This verse describes God’s intention to deliver enemies into an unknown land. It emphasizes the intensity of God’s anger, likening it to a burning fire. "veha'avarti" means "and I will pass/lead". "et oy'veykha" means "your enemies". "be'eretz lo yada'ta" means "into a land you do not know". "ki-esh kad'chah" means "for a fire is kindled". "be'api" means "in my nostrils" (an idiom for anger). "aleikhem" means "upon you". "tukad" means "it will be kindled".
[JER.15.15] You know, Yahveh, remember me and visit me, and take vengeance for me on those who pursue me. Do not prolong your anger toward me. Understand that I have brought reproach upon you. [§]
Atah yada'ta Yahveh zachreni ufkedeni vehinakem li merodefai al-la'erech af'cha tikacheni da' se'ti aleycha cherpah.
This verse is a plea to Yahveh. The speaker acknowledges that Yahveh knows them, and asks to be remembered and visited (or judged). They request vengeance upon their pursuers and implore Yahveh not to prolong his anger. Finally, the speaker acknowledges that they have brought reproach upon Yahveh.
[JER.15.16] Your words were found by me, and I consumed them, and Your words became to me for joy and for gladness of my heart, because my Lord’s name was called upon me, Yahveh, the Gods of armies. [§]
nimtse'u dvarekha va'okhleim vayhi dvarekha li lesason uleshimchat levavi ki-nikra shimkha alai Yahveh Elohei tzevaot.
This verse describes the speaker finding and consuming the words of God, which then become a source of joy and gladness to their heart. It states that God’s name is called upon them, identifying God as Yahveh, the God of armies.
[JER.15.17] I have not sat in the secret gatherings of those who play, and I did not rejoice before your hand. I have sat alone, for anger has filled me. [§]
lo-yashavti be-sod-mesachakim va-e'eloz mipnei yadecha badad yashavti ki-za'am mile'ataní.
This verse expresses a feeling of isolation and distress, brought about by the divine presence. "lo yashavti" means "I have not sat". "be-sod-mesachakim" refers to a secret or hidden gathering of players or those who enjoy amusement. "va-e'eloz" means "and I rejoiced". "mipnei yadecha" means "before your hand" or "in the face of your power". "badad yashavti" means "I have sat alone". "ki-za'am mile'ataní" means "for anger has filled me". The verse seems to indicate a rejection of earthly pleasures in the face of a powerful and perhaps wrathful divine presence.
[JER.15.18] Why has my pain been eternal, and my wound grievous? Why is healing not forthcoming? It has become for me like a deceptive well, water that is not trustworthy. [§]
lamah hayah ke'avi netzach u'machati anusha me'anah herafe hayo tihyeh li k'mo achzav mayim lo ne'emanu.
This verse expresses lament and questioning towards the Gods regarding enduring pain and incurable wounds. It asks why the pain is eternal and the injury grievous, and why healing is not forthcoming. It compares the situation to a deceptive well that provides no trustworthy water.
[JER.15.19] Therefore, thus says Yahveh: if you return, I will restore you and you will stand before me. And if you bring forth precious things from those who practice divination, it will be for you. They will return to you, but you will not return to them. [§]
lakhen koh amar Yahveh im tashuv va ashivech lifanai ta'amod ve im totzi yaqar mizolel kapi tihyeh yashuvu hemah eleicha ve ata lo tashuv aleihem.
This verse begins with 'therefore,' followed by a declaration from Yahveh. It outlines a conditional promise: if Israel returns to Yahveh, Yahveh will restore them. However, it continues with a contrasting statement: if they seek valuable things from false prophets, those prophets will be restored to them, but Israel will not return to Yahveh. The verse speaks to the consequences of seeking guidance from true versus false sources.
[JER.15.20] I will make you a wall of bronze for this people, and they will fight against you, but they will not be able to overcome you, because I am with you to save you and to deliver you, says Yahveh. [§]
oo-net-tee-kah lah-ahm hah-zeh leh-ho-mah-tet neh-ho-shet beh-tsoo-rah veh-neel-chah-moo eh-lay-kah veh-lo-yoo-khloo lah-kh veh-kee it-kah ah-nee leh-ho-shee-ah-khah oo-leh-hat-zeel-khah neh-oom Yahveh.
This verse speaks of God promising to make someone a fortified wall for the people. This person will be attacked, but their enemies will not overcome them, because God is with them to save and deliver them. The name 'Yahveh' appears at the end of the verse as a declaration.
[JER.15.21] And I will save you from the hand of the evil ones, and I will redeem you from the grasp of the oppressors. [§]
vehitzalti'cha miyad ra'im uf'diti'cha mikaf aritzim.
This verse contains several names and descriptive words. 'Vehitzalti'cha' means 'and I will save you.' 'Miyad' means 'from the hand of.' 'Ra'im' is the plural of 'ra', meaning 'evil ones'. 'Uf'diti'cha' means 'and I will redeem you'. 'Mikaf' means 'from the grasp of'. 'Aritzim' means 'oppressors'.
JER.16
[JER.16.1] And it happened, the word of Yahveh came to me to say. [§]
va-yhi d'var-yahveh elai le'mor
This verse begins with a conjunction meaning "and it happened". "D'var" means "word" or "matter". "Yahveh" is the proper name of God. "Elai" means "to me". "Le'mor" means "to say". Therefore, the verse describes a divine communication initiated with the speaker.
[JER.16.2] You shall not take a woman for yourself, and there shall not be sons and daughters to you in this place. [§]
lo-tee-kah le-kha ee-shah; ve-lo-yee-hyu le-kha ba-nim oo-ba-not ba-mah-kom ha-zeh.
This verse contains instructions regarding marital and familial relationships. "lo tee-kah" means "you shall not take". "le-kha" means "for you". "ee-shah" means "a woman". "ve-lo-yee-hyu" means "and there shall not be". "ba-nim" means "sons". "oo-ba-not" means "and daughters". "ba-mah-kom" means "in the place". "ha-zeh" means "this".
[JER.16.3] Thus says Yahveh concerning the sons and the daughters who are born in this place, and concerning their mothers who give birth to them, and concerning their fathers who beget them in this land. [§]
kee-koh ah-mar Yahveh al-hab-bah-neem v'al-hab-bah-not hay-yee-lo-deem bah-mah-kom hah-zeh v'al-ee-mot-tam hay-yol-dot ot-tam v'al-ah-vot-tam ham-mol-deem ot-tam bah-ah-retz hah-zoht.
This verse begins with 'kee-koh', meaning 'thus' or 'in this way'. It then states that 'Yahveh' has spoken concerning the sons and the daughters who are born in this place, and also concerning their mothers who give birth to them, and concerning their fathers who beget them in this land.
[JER.16.4] Those who cause plagues will die; they will not be mourned, and they will not be buried. They will be as refuse on the face of the earth. They will be consumed by the sword and by hunger, and their corpses will be food for the birds of the sky and for the beasts of the earth. [§]
memotey tachaluim yamutu, lo yisapdu, velo yikaberu, ledomen al-pney ha-adamah yihyu; ubacherev ubarav yichlu, vehayatah nivlatam lemaachal leof hashamayim ulevhemet haaretz.
This verse describes a fate for those who bring plagues. 'Memotey tachaluim' means 'those who cause plagues'. 'Yamutu' means 'they will die'. 'Lo yisapdu' means 'they will not be mourned'. 'Velo yikaberu' means 'and they will not be buried'. 'Ledomen al-pney ha-adamah yihyu' means 'they will be as refuse on the face of the earth'. 'Ubacherev ubarav yichlu' means 'and by the sword and by hunger they will be consumed'. 'Vehayatah nivlatam lemaachal leof hashamayim ulevhemet haaretz' means 'and their corpses will be food for the birds of the sky and for the beasts of the earth'.
[JER.16.5] For thus says Yahveh: Do not enter the house of divination, and do not go to mourn them, and do not extend kindness to them, for I have gathered my peace from among this people, says Yahveh, the kindness and the compassion. [§]
kee-koh amar Yahveh al-tavo beet marzeh ve-al-telech lis-pod ve-al-tanod lahem kee-asaphti et-shlomi meet ha-am ha-zeh ne-oom Yahveh et-hachesed ve-et-harachamim.
This verse contains instructions from Yahveh concerning interactions with a certain people. 'Marzeh' likely refers to a place or group associated with divination or false worship. Yahveh instructs not to enter their spaces, mourn their loss, or provide them with comfort, as Yahveh has removed peace, kindness, and mercy from this people.
[JER.16.6] And the great ones and the small ones will die in this land; they will not be buried. And there will be no lamentation for them, nor will they make cuts or shave their heads for them. [§]
u-me-too g’do-leem oo-k’ta-neem ba-ah-retz ha-zo’t lo yee-ka-beh-roo v’lo yees-peh-doo la-hem v’lo yeet-go-dad v’lo yee-ka-rech la-hem.
This verse describes a time of great calamity where people will die in such numbers and under such circumstances that normal mourning customs cannot be observed. 'G’dolim' means great ones or important people, and 'k’tanim' means small ones or common people. The verse details that they will not be buried, and there will be no lamentation, mourning cuts, or shaving of heads for them.
[JER.16.7] And they shall not extend comfort to them during mourning, to comfort them concerning the dead, and they shall not drink to them a cup of consolations concerning their father and concerning their mother. [§]
v'lo-yifr'soo lahem al-evel l'nachamo al-met v'lo-yash'koo otam kos tan'chumim al-aviv u'al-immo
This verse describes customs of mourning that are forbidden. 'Yifr'soo' means 'to spread out' or 'to extend,' here referring to spreading a comforting cloth. 'Evel' refers to mourning. 'Nachamo' means comfort. 'Met' means dead person. 'Yash'koo' means 'to drink.' 'Kos' means 'cup.' 'Tan'chumim' means 'consolations.' 'Aviv' means 'father,' and 'immo' means 'mother.' The verse instructs not to extend comfort during mourning, not to drink a cup of consolation for the father or mother.
[JER.16.8] And into a house of feasting you shall not enter to sit with them to eat and to drink. [§]
oo-vayt-meesh-teh lo-tah-vo luh-shev-et oh-tam leh-eh-chol vuh-lish-toht.
This verse describes a prohibition regarding entering a house of feasting to sit with those who are there for the purpose of eating and drinking. The context suggests this is a prohibition related to ritual impurity or mourning.
[JER.16.9] For thus says Yahveh, the Gods of hosts, the God of Israel: Indeed, I will cause to cease from this place, before your eyes and in your days, a voice of gladness and a voice of joy, a voice of a groom and a voice of a bride. [§]
ki koh amar Yahveh tsevaot Elohei Yisrael hinnei mashbit min-hamakom hazeh le'eineichem u'vimeichem kol sasson vekol simchah kol chatan vekol kalah.
This verse contains several key names and phrases. "ki koh amar" means "for thus says". "Yahveh" is the personal name of God. "tsevaot" means "hosts" or "armies". "Elohei" means "the Gods of". "Yisrael" is the name of the nation Israel. "hinnei" means "behold" or "indeed". "mashbit" means "I will cause to cease" or "I will destroy". "min-hamakom hazeh" means "from this place". "le'eineichem" means "before your eyes". "u'vimeichem" means "and in your days". The remaining phrases are descriptions of joyful sounds - "kol sasson" means "a voice of gladness", "kol simchah" means "a voice of joy", "kol chatan" means "a voice of a groom", and "kol kalah" means "a voice of a bride".
[JER.16.10] And it will be that when you tell this people all of these things, they will say to you, "Why has Yahveh spoken all this great evil against us? What is our iniquity, and what is our sin, that we have sinned against Yahveh, the Gods?" [§]
ve-ha-ya ki ta-gid la-am ha-zeh et kol-ha-de-va-rim ha-e-leh ve-am-ru e-lei-cha al-meh di-ber Yahveh a-lei-nu et kol-ha-ra-ah ha-ge-do-lah ha-zo’at u-meh a-vo-nei-nu u-meh cha-ta-tei-nu a-sher cha-ta-nu la-Yahveh Elohei-nu.
This verse describes a scenario where someone tells the people all of these things, and the people will ask why Yahveh has spoken all this great evil against them. They will inquire about their iniquity and sin, asking what they have done against Yahveh, their Gods.
[JER.16.11] And you shall say to them, concerning that your ancestors abandoned me, declares Yahveh, and they went after other gods and served them and prostrated themselves to them, and they abandoned me and did not keep my instruction. [§]
ve'amarta alehem al asher azvu avoteichem oti ne'um Yahveh vayelchu achar elohim acherim vayavdum vishtachavu lahem ve'oti azavu ve'et torati lo shamaru.
This verse is a declaration to be made to a people regarding their ancestors' abandonment of the divine. 'Ve'amarta' means 'and you shall say'. 'Alehem' means 'to them'. 'Al asher' means 'concerning that'. 'Azvu' means 'they abandoned'. 'Avoteichem' means 'your ancestors'. 'Oti' means 'me'. 'Ne'um Yahveh' means 'declares Yahveh'. 'Vayelchu' means 'and they went'. 'Achar' means 'after'. 'Elohim acherim' means 'other gods'. 'Vayavdum' means 'and they served'. 'Vishtachavu lahem' means 'and they prostrated themselves to them'. 'Ve'oti azavu' means 'and they abandoned me'. 'Ve'et torati lo shamaru' means 'and they did not keep my instruction'.
[JER.16.12] And you have acted worse than your fathers, and behold, you are each walking after the desire of your evil heart, so as not to listen to God. [§]
ve-at-tem ha-re-otem la-a-sot may-av-o-tey-chem ve-hin-chem hol-chim ish ach-rey sh’rir-ut lib-bo-ha-ra la-bil-ti sh’mo-a El-ai.
This verse addresses a people who have acted wickedly in comparison to their ancestors. It states they are each following the evil inclination of their own hearts and refusing to listen to God.
[JER.16.13] And I will cast you from upon this land onto the land that you do not know, you and your fathers. And you will serve there the Gods, others, day and night, which I will not give to you favor. [§]
vehetalti etkem me'al ha'aretz hazzot al-ha'aretz asher lo yedatem atem va'avoteichem va'avadtem-sham et-eloheem acherim yomam valaila asher lo etten lakem chaninah.
This verse describes a consequence of disobedience: exile from the land. It states that 'I' will cast them from the land to a land they and their fathers do not know, where they will serve other gods day and night, and 'I' will not grant them favor. The verse uses 'I' to denote the speaker, who is God. 'Eloheem' is in the plural form. 'Atem' means 'you'.
[JER.16.14] Therefore, behold, days are coming, declares Yahveh, and it will no longer be said, "As Yahveh lives," who brought up the children of Israel from the land of Egypt. [§]
lakhen hineh yamim ba'im ne'um Yahveh velo ye'amer od chai Yahveh asher he'elah et b'nei Yisrael me'eretz Mitzrayim.
This verse speaks of a time coming when the phrase "As the Yahveh lives" will no longer be used, as the act of bringing the children of Israel out of the land of Egypt will be a past event, no longer actively remembered in that specific phrasing. 'Lakhen' means therefore. 'Hineh' means behold. 'Yamim' means days. 'Ba'im' means coming. 'Ne'um' means declares. 'Vel' means and. 'Od' means still or again. 'Chai' means alive. 'Asher' means that or which. 'He'elah' means he brought up. 'Et' is a particle. 'B'nei' means children of. 'Me'eretz' means from the land of.
[JER.16.15] But if Yahveh lives, who brought up the children of Israel from the land of the north and from all the lands where He drove them, and who will restore them to their land, which He gave to their ancestors. [§]
ki im-chai-yevaveh asher he'elah et-b'nei yisrael me'eretz tsafon u'mikol ha'aratzot asher hidiham shamah va'hashivotim al-admatam asher natati la'avotam.
This verse speaks of Yahveh as the God who brought the children of Israel up from the land of the north and from all the lands where He scattered them, and who will restore them to the land which He gave to their ancestors.
[JER.16.16] Behold, I send many fishers, says Yahveh, and they will fish. And after that, I will send many hunters, and they will hunt from over every mountain and from over every hill, and from the ravines of the rocks. [§]
hinnee sholeach l'davagim rabim ne'um-Yahveh v'diggum v'acharei-chein esh'lach l'rabim tza'yadim v'tzadum me'al kol-har u'me'al kol-giv'ah u'min-nekikei ha-selaim.
This verse describes God sending many fishers, who will fish, and after that God will send many hunters, who will hunt from every mountain, from every hill, and from the ravines of the rocks. 'Ne'um-Yahveh' means 'says Yahveh'.
[JER.16.17] For my eyes are on all their ways, and they are not hidden from before me, and their wickedness is not kept secret from before my eyes. [§]
kee ay-nai al-kol-dar-kay-hem lo nees-teh-roo mee-lep-pah-nai vee-lo neetz-pahn ah-von-ahm mee-neg-ed ay-nai.
This verse states that God's eyes are on all the ways of people, and their wickedness is not hidden from God's presence. ‘Ay-nai’ means ‘my eyes’, ‘kol’ means ‘all’, ‘dar-kay-hem’ means ‘their ways’, ‘lo nees-teh-roo’ means ‘are not hidden’, ‘mee-lep-pah-nai’ means ‘from before me/my face’, ‘vee’ means ‘and’, ‘lo neetz-pahn’ means ‘are not kept secret’, ‘ah-von-ahm’ means ‘their wickedness’, ‘mee-neg-ed’ means ‘from before’, and ‘ay-nai’ means ‘my eyes’.
[JER.16.18] And I will surely repay, first and second, their iniquity and their sin, for profaning my land with the carcasses of their abominations and their detestations. They filled my inheritance. [§]
veshillamti rishonah mishneh avonam vechatatam al challalam et-artzi benivlat shikkuzeithem vetoevotehem malu et-nachalati.
This verse details a divine retribution for the corruption of the land. 'Veshillamti' means 'and I will surely repay'. 'Rishonah mishneh' signifies 'first and second', implying a doubled repayment. 'Avonam vechatatam' translates to 'their iniquity and their sin'. 'Al challalam et-artzi' means 'for profaning my land'. 'Benivlat shikkuzeithem vetoevotehem' refers to 'with the carcasses of their abominations and their detestations'. 'Malu et-nachalati' translates to 'they filled my inheritance'.
[JER.16.19] Yahveh is my strength and my fortress, my refuge in a day of distress. Nations will come to you from the ends of the earth and say, "Our ancestors inherited only falsehood, futility, and nothing that profits." [§]
Yahveh uzzi u-ma’uzzi u-menuci be-yom tzara, eleicha goyim yavo me’afsei-aretz ve-yomru, ach-sheker nachalu avoteinu, hevel ve-ein bam mo’il.
This verse expresses trust in Yahveh during times of trouble, and contrasts that with the realization that previous generations relied on falsehoods and empty things. Let’s break down the names of God: 'Yahveh' is the proper name of God. 'Uzzi' is 'my strength'. 'Ma'uzzi' is 'my fortress'. 'Eleicha' means 'to you'.
[JER.16.20] Should we make mankind like the Gods? But they are not the Gods. [§]
ha-ya-a-seh-loo a-dam e-lo-heem ve-hem lo e-lo-heem
This verse discusses the creation of humanity. The question posed is whether humans should be made like the Gods, and then states that they are not Gods themselves. ‘Lo’ is a negation, meaning ‘not’.
[JER.16.21] Therefore, behold, I will declare to them at this time, I will declare to them my hand and my might, and they will know that my name is Yahveh. [§]
lakhen hinneni modia'am ba'pa'am hazot odie'em et-yadi ve'et-gevurati veyade'u ki-shmi yahveh.
This verse states that because of a certain action, the speaker will declare to the people at this time. They will know the speaker’s hand and might, and they will know the speaker’s name is Yahveh. 'Lakhen' indicates 'therefore.' 'Hinneni' is 'behold, I am.' 'Modia'am' means 'I will declare to them.' 'Ba'pa'am hazot' is 'at this time.' 'Odie'em' means 'I will declare to them.' 'Et-yadi' means 'my hand.' 'Ve'et-gevurati' means 'and my might.' 'Veyade'u' means 'and they will know.' 'Ki-shmi' means 'that my name is.' 'Yahveh' is the divine name.
JER.17
[JER.17.1] The sin of Judah is written with a pen of iron and with a point of sapphire, engraved upon the tablet of their heart and upon the horns of your altars. [§]
chatta't Yehudah ketuvah be'et barzel betzipporen shamir charushah al-luch livvam ulkarnot mizbeachoteichem.
This verse describes the sins of Judah being permanently recorded. 'Chatta't' refers to sin or trespass. 'Yehudah' is Judah. 'Ketuvah' means written. 'Be'et barzel' is with a pen of iron. 'Betzipporen shamir' is with a point of sapphire. 'Charushah' means engraved or graven. 'Al-luch livvam' is upon the tablet of their heart. 'Ulkarnot mizbeachoteichem' is and upon the horns of your altars.
[JER.17.2] Remember their children’s altars and their Asherah poles on a flourishing tree, on the high hills. [§]
kizkor beneihem mizbeachotam vaasheraihem al etz raanan al gebaot hagevohot.
This verse describes the remembrance of the children's actions involving their altars and Asherah poles, specifically their location on a flourishing tree and high hills. 'kizkor' means 'remember', 'bneihem' means 'their children', 'mizbeachotam' means 'their altars', 'vaasheraihem' means 'and their Asherah poles', 'al' means 'on', 'etz' means 'tree', 'raanan' means 'flourishing/green', 'gebaot' means 'hills', 'hagevohot' means 'the high ones'.
[JER.17.3] Your mountains in the field, your strength, all your treasures I will give to plunder. Your heights with sin, in all your borders. [§]
ha-ra-ree ba-sa-deh, cheyl-kha kol ot-zar-o-tey-kha la-vaz e-ten, ba-mo-tey-kha be-cha-tat be-chol g-vu-lei-kha.
This verse describes a divine declaration of plunder and profanation. “ha-ra-ree” means ‘my mountains’, or ‘mountains belonging to me’. “ba-sa-deh” means ‘in the field’. “cheyl-kha” means ‘your strength’, or ‘your force’. “kol ot-zar-o-tey-kha” means ‘all your treasures’. “la-vaz e-ten” means ‘I will give to plunder’. “ba-mo-tey-kha” means ‘your heights’, or ‘your sanctuaries’. “be-cha-tat” means ‘in sin’, or ‘with sin’. “be-chol g-vu-lei-kha” means ‘in all your borders’.
[JER.17.4] You will place it, and in you will be your inheritance which I gave to you, and I will make you serve your enemies in the land which you did not know. Because a fire you have kindled in my anger, forever it will be kindled. [§]
veshamatta uvekha minachalatecha asher natati lach vehavadticha et oyevaycha baaretz asher lo yadaata ki es kedachtem beapi ad olam tukad.
This verse describes the consequence of Israel's disobedience. "veshamatta" means "you will place". "uvekha" means "in you". "minachalatecha" means "your inheritance". "asher natati lach" means "which I gave to you". "vehavadticha" means "I will make you serve". "et oyevaycha" means "your enemies". "baaretz" means "in the land". "asher lo yadaata" means "which you did not know". "ki es kedachtem" means "because a fire you have kindled". "beapi" means "in my anger". "ad olam" means "forever". "tukad" means "it will be kindled".
[JER.17.5] Thus says Yahveh, cursed is the man who trusts in mankind and makes flesh his strength, and whose heart turns away from Yahveh. [§]
koh amar Yahveh, arur ha-gever asher yivtach ba-adam ve-sam ba-sar zro'o, u-min-Yahveh yasur libbo.
This verse is a declaration from Yahveh, cursing the man who trusts in mankind and sets his reliance upon human strength, and whose heart turns away from Yahveh.
[JER.17.6] And it will be like a juniper in the desert, and it will not see when good comes, and dryness will dwell in the wilderness, a salty land, and it will not be inhabited. [§]
v’haya k’ar’ar ba’arava v’lo yireh ki yavo tov v’shachan charerim bamidbar eretz melecha v’lo teshave.
This verse describes a condition of barrenness and desolation. 'Ar'ar' refers to a juniper tree, often symbolic of something that does not flourish. 'Ba'arava' means 'in the desert'. 'Yireh' means 'he will see'. 'Yavo' means 'come'. 'Tov' means 'good'. 'Charerim' refers to dryness or waste. 'Midbar' means 'wilderness'. 'Melecha' means 'salty'. 'Teshave' means 'it will dwell' or 'it will be inhabited'. The verse is a lament describing a land that does not prosper, lacking good and being uninhabitable.
[JER.17.7] Blessed is the man who trusts in Yahveh, and Yahveh will be his trust. [§]
Barukh ha-gever asher yivtach ba-Yahveh ve-hayah Yahveh mivtachav.
This verse begins with a blessing, 'Barukh,' meaning 'blessed.' 'Ha-gever' means 'the man.' 'Asher' introduces a clause of reason, meaning 'who' or 'that.' 'Yivtach' means 'he will trust.' 'Ba-Yahveh' means 'in Yahveh.' 'Ve-hayah' means 'and will be.' 'Yahveh' again refers to Yahveh. 'Mivtachav' means 'his trust' or 'his confidence'. The verse expresses a blessing on the man who trusts in Yahveh, and states that Yahveh will be that man’s trust.
[JER.17.8] And it will be like a tree planted by water, and by a stream it will send out its roots, and it will not see when heat comes, and its leaves will be fresh, and in the year of drought it will not worry, and it will not cease from doing fruit. [§]
ve-ha-ya ke-etz shatul al-mayim ve-al-yuval yeshallach sarashav ve-lo yireh ki-yavo chom ve-ha-ya alehu ra'anan u-bishnat batzoret lo yid'ag ve-lo yamish me'asot peri.
This verse uses imagery of a tree planted by water to describe a blessed person. 've-ha-ya' means 'and it will be'. 'ke-etz' means 'like a tree'. 'shatul' means 'planted'. 'al-mayim' means 'by water'. 've-al-yuval' means 'and by a stream'. 'yeshallach' means 'will send out'. 'sarashav' means 'its roots'. 've-lo yireh' means 'and it will not see'. 'ki-yavo chom' means 'when heat comes'. 've-ha-ya alehu ra'anan' means 'and its leaves will be fresh'. 'u-bishnat batzoret' means 'and in the year of drought'. 'lo yid'ag' means 'it will not worry'. 've-lo yamish' means 'and it will not cease'. 'me'asot peri' means 'from doing fruit'.
[JER.17.9] The heart deceives above all, and a human being he is; who can know him? [§]
ah-kohv hah-lev mee-kol veh-ah-noosh hoo mee yee-dah-eh-noo
This verse describes the deceitfulness of the heart and the difficulty of truly knowing a person. 'Ah-kohv' comes from the root meaning 'to heel,' but is used figuratively to mean 'to deceive.' 'Hah-lev' is 'the heart.' 'Mee-kol' is 'from all' or 'above all.' 'Veh-ah-noosh' is 'and a human being he is.' 'Mee yee-dah-eh-noo' means 'who can know him?'
[JER.17.10] I, Yahveh, search the heart, test the kidneys, and to each person I will give according to his ways, the fruit of his deeds. [§]
ani Yahveh hoker lev bohen kelayot velatet leish kidrachav kifri ma'alalayv.
This verse states that Yahveh knows the heart and tests the kidneys, and will give to each person according to their ways, and the fruit of their deeds. "Ani" means "I". "Hoker" means "to search, investigate". "Lev" means "heart". "Bohen" means "to test, examine". "Kelayot" means "kidneys". "Velatet" means "and to give". "Leish" means "to a person". "Kidrachav" means "his ways". "Kifri" means "the fruit of". "Ma'alalayv" means "his deeds".
[JER.17.11] One who gathers possessions and does not have offspring, one who makes wealth and not with justice, in the half of his days he will abandon it, and in his end he will be worthless. [§]
qoreh dagar v'lo yaled oseh osher v'lo b'mishpat bachatsi yamav ya'azvennu ub'achrito yihyeh naval.
This verse describes a person who acquires wealth unjustly and will ultimately lose it. "Qoreh" means 'one who gathers' or 'accumulates'. "Dagar" is a verb relating to 'dwelling' or 'remaining', here referring to not having offspring or a lasting legacy. "Yaled" means 'to bear' or 'to give birth'. "Oseh" means 'one who makes' or 'does'. "Osher" means 'wealth' or 'riches'. "Mishpat" means 'justice' or 'righteousness'. "Bachatsi yamav" means 'in the half of his days'. "Ya'azvennu" means 'he will abandon it'. "Achrito" means 'his end' or 'his latter days'. "Yihyeh naval" means 'he will be foolish' or 'worthless'.
[JER.17.12] The throne of glory is high from the beginning, a place, the sanctuary of ours. [§]
kis-say ka-vode ma-rome me-rosh-one me-kom mik-dash-ay-nu
This verse describes the throne of God. "kis-say" means throne. "ka-vode" means glory. "ma-rome" means high, elevated. "me-rosh-one" means from the first, or from the beginning. "me-kom" means place. "mik-dash-ay-nu" means sanctuary of ours.
[JER.17.13] The hope of Israel is Yahveh. All who forsake you will be ashamed. Their sufferings will be written upon the earth, because they have forsaken the source of living waters, which is Yahveh. [§]
miqveh yisrael Yahveh, kol-ozvecha yevoshu, yisuray ba'aretz yikatevu, ki azvu mekor mayim-chayim et-Yahveh.
This verse refers to Israel's hope being Yahveh. It states that all who forsake Yahveh will be ashamed, and their suffering will be written upon the earth because they have forsaken the source of living waters, which is Yahveh. 'Miqveh' means 'hope' or 'expectation'. 'Ozvecha' means 'those who forsake you'. 'Yisuray' means 'sufferings'. 'Mekor mayim-chayim' means 'source of living waters'.
[JER.17.14] Heal me, Yahveh, and I will be healed. Save me, and I will be saved, for my praise is to you. [§]
rəp̄ā’ēnî yəhōvâ wə’ērāp̄ēā hōšî‘ēnî wə’iwāšē‘āh ki tǝhillātî ʾātāh.
This verse contains several names and verbs. "rəp̄ā’ēnî" means "heal me". "yəhōvâ" is the name Yahveh. "wə’ērāp̄ēā" means "and I will be healed". "hōšî‘ēnî" means "save me". "wə’iwāšē‘āh" means "and I will be saved". "ki" means "for" or "because". "tǝhillātî" means "my praise". "ʾātāh" means "you" (masculine singular).
[JER.17.15] Behold, they say to me, "Where is the word of Yahveh? Please let it come!" [§]
hin-neh hem-mah o-mer-eem a-lay ay-yeh de-var-Yahveh ya-vo na
This verse consists of several parts. "hin-neh" means "behold" or "surely". "hem-mah" means "they". "o-mer-eem" means "saying". "a-lay" means "to me". "ay-yeh" means "where". "de-var" means "word". "Yahveh" is the name of God. "ya-vo" means "will come". "na" is a plea or request, often translated as "please". Therefore, the verse conveys someone asking where God’s word will come from.
[JER.17.16] And I did not desire to follow after you, and I did not crave a day of hardship. You know the outcome of my lips was before your face. [§]
Va-ani lo-atzti me-roeh acharecha ve-yom anus lo hitaveiti ata yada'ta motza s'fatai nochach panecha haya.
This verse is spoken by Samuel to Saul. "Va-ani" means "and I". "Lo-atzti" means "I did not desire". "Me-roeh" means "after you" or "following you". "Acharecha" reinforces "after you". "Ve-yom anus" means "and a day of hardship". "Lo hitaveiti" means "I did not crave". "Ata yada'ta" means "you know". "Motza s'fatai" means "the outcome of my lips" or "what comes from my mouth". "Nochach panecha" means "before your face". "Haya" means "was".
[JER.17.17] Do not be for me a refuge; you are my refuge in a day of evil. [§]
al-ti-hyeh-lee li-mechithah machasi-atah be-yom ra'ah
This verse contains several key words relating to God and protection. 'al-ti-hyeh' means 'do not be'. 'lee' means 'to me'. 'li-mechithah' means 'for a refuge'. 'machasi-atah' combines 'machasi' meaning 'my refuge' and 'atah' meaning 'you'. 'be-yom' means 'in day', and 'ra'ah' means 'evil'. The verse is a plea for God to not fail as a refuge in times of trouble.
[JER.17.18] Let my pursuers be ashamed, and I will not be ashamed. Let them be dismayed, and I will not be dismayed. I will bring a bad day upon them, and a double breaking I will break them. [§]
yayvoshoo rod-fai v'al-ayvoshah ani yaychattoo hemmah v'al-eychatah ah-nee ha-vee ah-layhem yom rah-ah oo-mishneh shib-bron shav-rem.
This verse expresses confidence in God's protection and eventual judgment upon the speaker's pursuers. 'Yayvoshoo' means 'let them be ashamed', 'rod-fai' means 'my pursuers', and 'v'al-ayvoshah' means 'and I will not be ashamed'. 'Yaychattoo' means 'let them be dismayed', 'hemmah' means 'they', and 'v'al-eychatah' means 'and I will not be dismayed'. 'Ha-vee' means 'I will bring', 'ah-layhem' means 'upon them', 'yom rah-ah' means 'a bad day', 'oo-mishneh shib-bron' means 'and a double breaking', and 'shav-rem' means 'I will break them'.
[JER.17.19] Thus says Yahveh to me: Go and stand at the gate where the people’s kings enter and where they exit, and at all the gates of Jerusalem. [§]
Koh-amar Yahveh elai halokh ve-amadta be-sha'ar benei-am asher yavo'u bo malkhei Yehudah ve-asher yetze'u bo ubchol sha'arei Yerushalayim.
This verse consists of a declaration spoken by Yahveh to someone. Yahveh instructs this person to go and stand at the gate where the kings of Judah enter and exit, and at all the gates of Jerusalem. The phrase 'benei-am' means 'sons of the people' or generally, 'people'.
[JER.17.20] And you shall say to them, "Hear the word of Yahveh, kings of Judah, and all of Judah, and all those dwelling in Jerusalem, those coming in at these gates." [§]
ve'amarta alehem shime'u devar-Yahveh malkhei Yehudah vekhol-Yehudah vekol yoshvei Yerushalayim haba'im bash'arim ha'eleh.
This verse is a command to speak to the people. 'Ve'amarta' means 'and you shall say'. 'Alehem' means 'to them'. 'Shime'u' means 'hear'. 'Devar-Yahveh' means 'the word of Yahveh'. 'Malkhei Yehudah' means 'kings of Judah'. 'Khol-Yehudah' means 'all of Judah'. 'Khol yoshvei Yerushalayim' means 'all those dwelling in Jerusalem'. 'Haba'im bash'arim ha'eleh' means 'those coming in at these gates'.
[JER.17.21] Thus says Yahveh, guard yourselves with your lives, and do not carry a burden on the day of the Sabbath, and you shall bring it to the gates of Jerusalem. [§]
Koh amar Yahveh, hishamru benafshoteichem ve'al tisa'u masa beyom hashabat vahaveitem bisha'arei Yerushalayim.
This verse begins with the formula "Thus says Yahveh". "Hishamru" is a command meaning "guard yourselves". "Benafshoteichem" means "with your lives" or "with your souls". "Ve'al tisa'u" means "and do not carry". "Masa" means "a burden". "Beyom hashabat" means "on the day of the Sabbath". "Vahaveitem" means "and you shall bring". "Bisha'arei Yerushalayim" means "to the gates of Jerusalem".
[JER.17.22] And you shall not carry a burden out of your houses on the day of the Sabbath, and all work you shall not do, and you shall sanctify the day of the Sabbath as I commanded your ancestors. [§]
Velo to tzee'u massah meebateichem beyom hashabat vechal melachah lo ta'asu vekidash'tem et yom hashabat ka'asher tziviti et avoteichem.
This verse comes from Exodus 31:18 and concerns the observance of the Sabbath. It instructs against carrying anything out of houses on the Sabbath day and forbids all work. It also emphasizes the sanctification of the Sabbath as commanded to their ancestors.
[JER.17.23] And they did not hear, and they did not incline their ear, and they stiffened their neck so as not to hear, and so as not to take discipline. [§]
v'lo sham'u v'lo hittu et oz'nam vayakshu et ar'pam liv'l'ti sh'mo' u'liv'l'ti kachat musar.
This verse describes a people who refused to listen. 'v'lo sham'u' means 'and they did not hear.' 'v'lo hittu et oz'nam' means 'and they did not incline their ear'. 'vayakshu et ar'pam' means 'and they stiffened their neck'. 'liv'l'ti sh'mo'' means 'so as not to hear'. 'u'liv'l'ti kachat musar' means 'and so as not to take discipline'.
[JER.17.24] And it will be, if you will surely listen to me, says Yahveh, to not bring a burden through the gates of this city on the day of the Sabbath, and to keep holy the day of the Sabbath, to not do any work on it. [§]
ve-ha-yah im-sha-mo-a tish-me-un elai ne-um-ye-ho-vah le-bil-ti ha-vi ma-sa be-sha-a-rei ha-ir ha-zot be-yom ha-shab-bat u-le-kad-esh et-yom ha-shab-bat le-bil-ti a-sot-boh kol-me-la-chah.
This verse begins with a conditional clause, 'if you will surely listen to me, says Yahveh.' It then details what must not be done on the Sabbath: bringing burdens through the gates of the city, and performing any work. The purpose of these restrictions is to keep the Sabbath holy.
[JER.17.25] And kings and officials will come through the gates of this city, sitting on the throne of David, riding in chariots and on horses – they and their officials, each a person from Judah and residents of Jerusalem. And this city will dwell forever. [§]
u-vau bisharei ha-ir ha-zot mlakim ve-sarim yoshvim al kisse david rochvim ba-rechev u-vasusim hema ve-sareihem ish yehudah ve-yoshvei yerushalayim ve-yashvah ha-ir ha-zot le-olam.
This verse describes kings and officials coming through the gates of the city, seated on the throne of David, riding in chariots and on horses. It specifies people from Judah and the residents of Jerusalem, and states the city will exist forever.
[JER.17.26] And they came from the cities of Judah and the surroundings of Jerusalem, and from the land of Benjamin, and from the lowlands, and from the mountains, and from the south, bringing burnt offerings and sacrifices and grain offerings and incense, and those who bring thank offerings to the house of Yahveh. [§]
u-vau me-arei-Yehudah u-mis-vivot Yerushalayim u-mei-eretz Binyamin u-min-ha-shfelah u-min-ha-har u-min-ha-negev mevi'im olah ve-zevach u-minchah u-levonah u-mevi'ei todah beit Yahveh.
This verse describes people coming from various regions to offer sacrifices and thank offerings at the house of Yahveh. 'Me-arei' means 'from the cities of'. 'Mis-vivot' means 'surroundings of'. 'U-' means 'and'. 'Mei' means 'from'. 'Ha' is a definite article, 'the'. 'Binyamin' is the name of a tribe. 'Ha-shfelah' refers to the lowlands. 'Ha-har' refers to the mountains. 'Ha-negev' refers to the south. 'Mevi'im' is 'they bring'. 'Olah' is a burnt offering. 'Zevach' is a sacrifice. 'Minchah' is a grain offering. 'Levonah' is incense. 'Mevi'ei' means 'those who bring'. 'Todah' means 'thanksgiving'. 'Beit' means 'house'. 'Yahveh' is the proper name of God.
[JER.17.27] And if you do not listen to me, to sanctify the day of the Sabbath and to not carry a burden and come at the gates of Jerusalem on the day of the Sabbath, then I will kindle a fire at its gates and it will consume the palaces of Jerusalem, and it will not be extinguished. [§]
ve-im-lo tishma'u elai le-kadesh et-yom ha-shabbat u-le-bilti se'at masa u-vo be-sha'arei Yerushalayim be-yom ha-shabbat ve-hitzati esh bi-sha'areiha ve-ochlah armnot Yerushalayim ve-lo tichbeh.
This verse is a warning about profaning the Sabbath. It details the consequences of carrying burdens and entering the gates of Jerusalem on the Sabbath day. It states that God will ignite a fire at the gates, which will consume the palaces of Jerusalem and cannot be extinguished.
JER.18
[JER.18.1] The word that was to Jeremiah was from Yahveh to say. [§]
ha-da-var a-shehr ha-yah el-yir-me-ya-hu me-et Yahveh le-e-mor
This verse introduces a message. "ha-da-var" means "the word". "a-shehr" means "that was". "ha-yah" means "was". "el-yir-me-ya-hu" means "to Jeremiah". "me-et" means "from". "Yahveh" is the proper name of God. "le-e-mor" means "to say". Thus, this verse means "the word that was to Jeremiah from Yahveh to say."
[JER.18.2] Rise and descend to the house of the potter, and there I will let you hear my words. [§]
قوم ve-yarad-ta beit ha-yotzer ve-shama ashmi-a-cha et-devarai
This verse consists of several parts. 'قوم' (qum) is an imperative verb meaning 'rise' or 'get up'. 've-yarad-ta' means 'and you shall descend'. 'beit ha-yotzer' means 'house of the potter'. 've-shama' means 'and there'. 'ashmi-a-cha' means 'I will make you hear' or 'I will let you hear'. 'et-devarai' means 'my words'. Therefore, the verse directs someone to descend to the house of the potter where the speaker will communicate their words.
[JER.18.3] And I descended to the house of the potter, and behold him making work upon the stones. [§]
Va'ered beit ha-yotzer ve-hinehu ose melacha al-ha'avanim.
This verse describes the speaker going down to the house of the potter and seeing him working at the stones. 'Va'ered' means 'and I descended'. 'Beit' means 'house'. 'Ha-yotzer' means 'the potter'. 'Ve-hinehu' means 'and behold him'. 'Ose' means 'he makes/is making'. 'Melacha' means 'work/task'. 'Al-ha'avanim' means 'upon the stones'.
[JER.18.4] And the vessel that he makes will be ruined in the hand of the potter, and he will return and make it another vessel, as seems good to the potter to make. [§]
ve-nish-chat ha-ke-lee a-sher hu o-seh ba-cho-mer be-yad ha-yo-tzer ve-shav va-ya-a-seh-hu ke-lee a-cher ka-a-sher ya-shar be-ei-nei ha-yo-tzer la-a-sot.
This verse describes a potter and a vessel that is ruined during its creation. The potter remakes the clay into a different vessel, according to what seems good to the potter.
[JER.18.5] And it happened, the word of Yahveh came to me to say. [§]
va-yhi dvar-yahveh elai le-emor
This verse begins with a conjunction 'and it happened' followed by 'the word of Yahveh' came to me to say.
[JER.18.6] Is this creator not able to do something for you, house of Israel, says Yahveh? Behold, like clay in the hand of the potter, so are you in my hand, house of Israel. [§]
hak-yo-tzer ha-zeh lo-oo-khal la-a-sot la-chem bayt yis-ra-el ne-oom-ye-ho-vah. hin-neh ka-cho-mer be-yad ha-yo-tzer ken-at-tem be-ya-di bayt yis-ra-el.
This verse comes from Jeremiah 18:6. It is a rhetorical question and an analogy. The question asks if the potter (creator) is not able to do something for the house of Israel. The analogy compares Israel to clay in the potter's hand. 'Hak-yo-tzer ha-zeh' means 'this creator'. 'Lo-oo-khal' means 'not able'. 'La-a-sot' means 'to do'. 'La-chem' means 'for you'. 'Bayt yis-ra-el' means 'house of Israel'. 'Ne-oom-ye-ho-vah' means 'says Yahveh'. 'Hin-neh' means 'behold'. 'Ka-cho-mer' means 'like clay'. 'Be-yad' means 'in the hand of'. 'Ken-at-tem' means 'so are you'.
[JER.18.7] In a moment I speak about a nation and about a kingdom, to uproot and to destroy, and to cause to perish. [§]
re-ga', a-da-ber, al-goi, ve-al-mam-le-cha, li-ne-tosh, ve-li-ne-totz, u-le-ha-avid.
This verse describes a moment of speaking about a nation and a kingdom with the intent to uproot, destroy, and cause to perish. 'Regah' means a moment, 'adaber' means I speak, 'al' means about/upon, 'goy' means nation, 'mamlecha' means kingdom, 'lin'tosh' means to uproot, 'lin'totz' means to shatter or destroy, and 'leha'avid' means to cause to perish.
[JER.18.8] And that nation will return from its evil, which I spoke concerning it, and the Gods will relent from the evil which I considered to do to it. [§]
ve-shav ha-goy ha-hu me-ra'ato asher dibarti alav ve-nichamti al-ha-ra'a asher chashavti la'asot lo.
This verse describes a situation where a nation repents of its evil, and consequently, the Gods will relent from the evil they had intended to do to that nation. 'Goy' means nation or people. 'Ra'ah' means evil. 'Dibbarti' means I spoke. 'Nichamti' means I relented. 'Chashavti' means I thought.
[JER.18.9] At a moment, my Lord will speak concerning a nation and concerning a kingdom, to build and to plant. [§]
ve-re-ga ah-da-bay-er al-goy ve-al-mam-le-cha liv-noh ve-lin-toh
This verse describes speaking about a nation and a kingdom with the intent to build and plant. "Ve-re-ga" means 'at a moment' or 'suddenly'. "Adabayer" is a verb meaning 'I will speak'. "Al-goy" means 'about a nation'. "Ve-al-mam-lecha" means 'and about a kingdom'. "Livnoh" means 'to build'. "Velintoh" means 'and to plant'.
[JER.18.10] And he does the evil in my eyes, in order not to hear my voice, and I regret about the good which I said to do for him. [§]
ve'asah ha'ra'ah be'einai le'bil'ti shmo'a be'qoli ve'nichamtii al-hatovah asher amarti le'heiteiv oto.
This verse describes a situation where someone does evil in the sight of God and does not listen to God's voice. As a result, God regrets having intended to do good for that person. 'Ve'asah' means 'and he does', 'ha'ra'ah' means 'the evil', 'be'einai' means 'in my eyes', 'le'bil'ti' means 'in order not to', 'shmo'a' means 'to hear', 'be'qoli' means 'my voice', 've'nichamtii' means 'and I regret', 'al-hatovah' means 'about the good', 'asher' means 'which', 'amarti' means 'I said', 'le'heiteiv' means 'to do good', 'oto' means 'him'.
[JER.18.11] And now, please say to the man of Judah and to those who dwell in Jerusalem, saying, "Thus says Yahveh: Behold, I am creating evil upon you and devising a plan against you. Return now, each person from their bad way, and improve your paths and your deeds." [§]
ve'atah emar-na el-ish-y'hudah v'al-yoshvei Yerushalayim le'emor koh amar Yahveh hineh anokhi yozer aleichem ra'ah v'choshev aleichem machashavah shuvu na ish midarkkho harra'ah v'heiteevu darkkheichem uma'aleichem.
This verse is a prophetic warning directed towards the people of Judah and those dwelling in Jerusalem. It begins with an appeal to speak to them, then declares a word from Yahveh, stating that Yahveh is creating evil and devising a plan against them. The verse concludes with an exhortation for each person to turn from their bad ways and to improve their paths and deeds.
[JER.18.12] And they will declare despair, because after our thoughts we will follow, and each person will do what is evil in their own heart. [§]
ve'amru no'ash ki-acharei machshvoteinu nelekh ve'ish shirirut libbo-hara na'aseh.
This verse describes people declaring their despair because they will follow their own thoughts, and each person will do what is evil in their own heart. 'Noash' means despair. 'Machshvoteinu' means our thoughts. 'Shirirut libbo-hara' describes the evil inclination of one’s heart. 'Nelekh' means 'we will go' or 'we will follow'. 'Na'aseh' means 'we will do'.
[JER.18.13] Therefore, thus says Yahveh: Please ask the nations, who has heard of such a thing? A great horror has been done by the virgin of Israel. [§]
lakhen koh amar Yahveh sha'alu na bagoyim mi shama ka'eleh sha'arurut asa me'od betulat Yisrael.
This verse begins with 'therefore' and then states that Yahveh has spoken. It then asks a rhetorical question to the nations: who has heard of such a thing? The 'such a thing' refers to a great wickedness or horror committed by the virgin of Israel. 'Virgin of Israel' is often interpreted as referring to the nation of Israel as a whole, or specifically to Jerusalem.
[JER.18.14] Will snow depart from the rock of fields to Lebanon, or will foreign, cold waters cease flowing? [§]
Ha-ya-azov mi-tsoor sa-dai she-leg le-va-non im-yi-nat-shu ma-yim za-rim kar-rim noz-lim?
This verse asks a rhetorical question about whether snow will leave the mountains of Lebanon, or cold, flowing waters will cease to exist. It's a poetic expression suggesting something is impossible or extremely unlikely. 'Tsoor' means rock or mountain. 'Sadai' is a poetic word for fields, but in this context, it refers to the mountains. 'Sheleg' means snow. 'Le-va-non' means to Lebanon. 'Yi-nat-shu' means to flow or be poured out. 'Mayim' means waters. 'Zarim' means foreign or strange, here meaning flowing. 'Karim' means cold. 'Nozlim' means flowing or dripping.
[JER.18.15] Because my people have forgotten me, they offer sacrifices in emptiness. And they have caused themselves to stumble in their ways, onto pathways of forever, to walk pathways, a way not paved. [§]
ki-shkehunee ami la-shoa ykateiru vayakhshilum bedarkheihem shvilei olam lalechet netivot derech lo salulah.
This verse describes a people who have forgotten their God, and therefore their sacrifices are futile. Their ways have led them astray onto paths not established by Him, onto untrodden paths. "Shkehunee" comes from the root meaning to forget. "Ami" means 'my people'. "Shoa" means emptiness or vanity. "Ykateiru" means they offer sacrifices. "Vayakhshilum" means and they have caused them to stumble. "Bedarkheihem" means in their ways. "Shvilei olam" means pathways of forever. "Netivot" means pathways. "Derech" means way or road. "Lo salulah" means not paved or untrodden.
[JER.18.16] To make their land a desolation, a whistling forever. Every one who passes upon it will be astonished and will shake his head. [§]
la-som ar-tsam le-sha-mah sher-oo-kot oh-lam kol oh-ver a-lei-ha yis-shom ve-ya-need be-ro-sho.
This verse describes the desolation of a land. "la-som" means "to put" or "to make". "ar-tsam" means "their land". "le-sha-mah" means "to desolation". "sher-oo-kot" means "a whistling" or "a waste". "oh-lam" means "forever". "kol" means "every" or "all". "oh-ver" means "one who passes". "a-lei-ha" means "upon it". "yis-shom" means "will be astonished". "ve-ya-need" means "and will shake". "be-ro-sho" means "his head". The verse depicts a land so ruined that anyone passing through it will be shocked and will shake their head in disbelief.
[JER.18.17] Like a wind from the east, I will pour them out before the enemy. Their rear I will show, and not their faces, in the day of their dismay. [§]
kə-rūaḥ-qāḏīm ʾăpīṣēm lifnē ʾōyēv ʿōref wə-lō-pānīm ʾerʾēm bə-yōm ʾēḏām.
This verse uses metaphorical language to describe God's actions toward his people. "kə-rūaḥ-qāḏīm" means “like a wind from the east.” The east wind was a hot, destructive wind. "ʾăpīṣēm" means “I will pour them out”. "lifnē ʾōyēv" means “before the enemy.” "ʿōref" means “back of the neck,” used metaphorically to mean ‘back’ or ‘rear’. "wə-lō-pānīm" means “and not faces.” "ʾerʾēm" means “I will show.” "bə-yōm ʾēḏām" means “in the day of their dismay”. The verse paints a picture of God scattering his people like a harsh wind before their enemies, showing them only the back of his hand (disfavor) in their time of trouble.
[JER.18.18] And they said, "Come, let us devise plans against Jeremiah, because instruction will not be lost from a priest, and counsel from a wise man, and a word from a prophet. Come, let us strike him with the tongue, and let us not listen to any of his words." [§]
vayomru lekhoo venachshava al-yirmiyahu machashavot ki lo-toavad torah mikhohen ve-eitzah mechacham vedavar minnavi lekhoo venakkehu ballashon veal nakshiva el kol devarav
This verse describes a group of people plotting against the prophet Jeremiah. They reason that divine instruction will not be lost if they silence him, arguing that there are other sources of wisdom – priests, wise men, and prophets. They resolve to discredit him through verbal attacks and to ignore his messages.
[JER.18.19] Listen, Yahveh, to me and hear the voice of my adversary. [§]
haqshiva Yahveh elai ush’ma l’qol yerivai
“haqshiva” means “listen”. “Yahveh” is the proper name of God. “elai” means “to me”. “ush’ma” means “and hear”. “l’qol” means “to the voice”. “yerivai” means “my adversary”. This verse is a plea for God to listen and respond to the speaker's plight against their opponent.
[JER.18.20] Is repayment for good evil? For they have dug a pit for my soul. Remember when I stood before you to speak good concerning them, to turn your wrath away from them. [§]
Ha-yeshoolam tachat-tovah ra'ah, ki-charu suchah le-nafshi; z'chor am'di lifanecha ledaber aleihem tovah le-hashiv et-chamat'cha mehem.
This verse expresses a question and a plea. It begins by questioning whether recompense for good should be evil. It continues by stating that people have dug a pit for the speaker's soul. The speaker then asks God to remember when they stood before God to speak good on behalf of these people, in order to turn God's wrath away from them.
[JER.18.21] Therefore give their sons to hunger and cause them to wander by the sword, and may their wives be bereft and widows, and their men will be slain by death, their young men struck by the sword in war. [§]
lakhen ten et-beneihem lar’av, ve-hagirem al-yedei-cherev, ve-tihenah nashihem shakulot ve-almanot, ve-ansheihem yihyu harugei mavet bachureihem mukkei-cherev bamichama.
This verse details a harsh consequence for disobedience. 'Lakhen' means 'therefore'. 'Ten' means 'give'. 'Et' is a grammatical particle. 'Beneihem' means 'their sons'. 'Lar’av' means 'to hunger'. 'Ve' means 'and'. 'Hagirem' means 'cause them to wander'. 'Al-yedei-cherev' means 'by the sword'. 'Ve-tihenah' means 'and may be'. 'Nashihem' means 'their wives'. 'Shakulot' means 'bereaved'. 'Ve-almanot' means 'and widows'. 'Ve-ansheihem' means 'and their men'. 'Yihyu' means 'will be'. 'Harugei mavet' means 'slain by death'. 'Bachureihem' means 'their young men'. 'Mukkei-cherev' means 'struck by the sword'. 'Bamichama' means 'in war'.
[JER.18.22] A cry will be heard from their houses, because I will bring a sudden army against them. For they have dug a pit to capture me, and they have hidden snares for my feet. [§]
ti-sha-ma ze-ah-kah mee-bay-teh-hem kee-tee-vee alei-hem ge-dood pit-om kee-karu shee-chah le-lach-deh-nee oo-pach-eem ta-menu le-rag-lai
This verse describes a cry of distress coming from the homes of enemies, because a sudden army will be brought upon them. This is because they have dug a pit to capture the speaker and have laid snares for their feet.
[JER.18.23] And you, Yahveh, have known all their counsel against me, to death. Do not forgive their wickedness, and do not erase their sin from before your presence. And let them be tripped up before you in the time of your anger; do it to them. [§]
ve-atah Yahveh yada'ta et-kol-atzatam alai la-mavet al-teh-kha-per al-avonam ve-khata-atam mil-paneykha al-teh-mekhi ve-hiyu muk-shalim le-faneykha be-et af-ekha aseih bahem.
This verse is a plea to Yahveh, acknowledging His complete knowledge of the conspiracies against the speaker, and requesting that He not forgive the wickedness and sin of those who plot evil. The speaker asks that the conspirators be brought to ruin during Yahveh’s anger. 'Ateh' refers to 'you', while 'Yahveh' is the name of God. 'Yada'ta' means 'you have known'. 'Atzatam' means 'their counsel'. 'Alai' means 'against me'. 'La-mavet' means 'to death'. 'Al-teh-kha-per' means 'do not cover', meaning do not forgive. 'Avonam' means 'their wickedness'. 'Khata-atam' means 'their sin'. 'Mil-paneykha' means 'before your face', meaning from your presence. 'Al-teh-mekhi' means 'do not wipe out', meaning do not erase. 'Muk-shalim' means 'tripped up', or brought to ruin. 'Be-et af-ekha' means 'in the time of your anger'. 'Aseih bahem' means 'do in them'.
JER.19
[JER.19.1] Thus says Yahveh: Go and acquire a bottle-maker potter, and from the elders of the people, and from the elders of the priests. [§]
Koh amar Yahveh haloch vekanita bakbuk yotzer chares ve mizziknei ha'am ve mizziknei hakohanim.
This verse is a direct command from Yahveh to someone. "Koh amar" means "thus says." "Haloch vekanita" means "go and acquire/buy." "Bakbuk yotzer chares" refers to a bottle-maker potter, a craftsman specializing in pottery. "Mizziknei ha'am" means "from the elders of the people." "Mizziknei hakohanim" means "from the elders of the priests."
[JER.19.2] And you shall go out to the Valley of the Son of Hinnom, to the opening of the gate of the potter, and you shall proclaim there the words that I will speak to you. [§]
ve-ya-tza-ta el-gei ben-hin-nom a-sher pe-tach sha-ar ha-char-sit ve-ka-ra-ta sham et-ha-de-va-rim a-sher a-da-ber ei-le-cha.
This verse instructs someone to go out to the Valley of the Son of Hinnom, to the opening of the Potter's Gate, and to proclaim there the words that will be spoken to them. Let's break down the names of God, though none appear explicitly in this verse. 'El' meaning 'God' is often implied within names and descriptions, but is not present here. Therefore, this translation will focus on the literal rendering of the other words.
[JER.19.3] And you shall say, "Hear the word of Yahveh, kings of Judah and inhabitants of Jerusalem. Thus says Yahveh of hosts, God of Israel: Behold, I am bringing disaster upon this place, so that the ears of everyone who hears it will ring." [§]
ve'amarta shime'u devar-yahveh malchei yehudah veyoshvei yerushalayim koh amar yahveh tzva'ot elohei yisra'el hinni mevi ra'ah al-hamakom hazeh asher kol-shome'ah titzalnah oznayv.
This verse is a prophetic declaration. 'Ve'amarta' means 'and you shall say'. 'Shime'u' is 'hear'. 'Devar-yahveh' is 'the word of Yahveh'. 'Malchei yehudah' means 'kings of Judah'. 'Yoshvei yerushalayim' means 'inhabitants of Jerusalem'. 'Koh amar yahveh' means 'thus says Yahveh'. 'Tzva'ot' means 'hosts' or 'armies'. 'Elohei yisra'el' means 'God of Israel'. 'Hinni' means 'behold, I'. 'Mevi' means 'bringing'. 'Ra'ah' means 'evil' or 'disaster'. 'Hamakom hazeh' means 'this place'. 'Asher' means 'which' or 'that'. 'Kol-shome'ah' means 'everyone who hears'. 'Titzalnah' means 'will ring'. 'Oznayv' means 'his ears'. The verse is a warning about impending doom.
[JER.19.4] Because they abandoned me and disregarded this place, and sacrificed in it to other gods that they and their ancestors did not know, and the kings of Judah filled this place with the blood of innocents. [§]
ya'an asher azavuni vaynakkhru et-hamakom hazeh vayaktru-vo lelohim acherim asher lo-yeda'um hem va'avoteihem umalkhei yehudah umale'u et-hamakom hazeh dam neki'im
This verse details a reason for God’s anger against Judah. It states that because the people abandoned Yahveh and disregarded the specific place of worship, they offered sacrifices to other gods they and their ancestors did not know. Furthermore, they filled the place with the blood of innocent people. ‘Ya’an asher’ is a causal conjunction meaning ‘because’. ‘Azavuni’ means ‘abandoned me’. ‘Vaynakkhru’ means ‘disregarded’ or ‘despised’. ‘Hamakom hazeh’ means ‘this place’. ‘Vayaktru-vo’ means ‘sacrificed in it’. ‘Lelo him acherim’ means ‘to gods other’. ‘Lo-yeda’um’ means ‘did not know them’. ‘Hem va’avoteihem’ means ‘they and their fathers’. ‘Umalkhei yehudah’ means ‘and the kings of Judah’. ‘Umale’u’ means ‘filled’. ‘Dam neki’im’ means ‘innocent blood’.
[JER.19.5] And they built the high places of Baal to burn their children in the fire as burnt offerings to Baal, which my Lord did not command, nor did my Lord speak, nor did it come upon the heart of my Lord. [§]
oo-vah-noo et-bah-moh-tah hab-bah-al lis-roh-f et-beh-nay-hem bah-esh oh-lot lab-bah-al ah-sher lo-tzee-vee-tee v'lo dee-bar-tee v'lo ah-lah ah-l lib-bee.
This verse describes the building of high places for Baal and the practice of child sacrifice. It states that God did not command or speak of such practices, and they never entered God's mind. 'Baal' is a deity name, and here it is retained as a proper noun. 'Olot' refers to burnt offerings.
[JER.19.6] Therefore, behold, days are coming, says Yahveh, and this place will no longer be called The Tophet and The Valley of the Son of Hinnom, but rather The Valley of Slaughter. [§]
lakhen hineh yamim ba'im ne'um-Yahveh v'lo-yikare lammaqom hazzeh od hattofet v'gei ben-hinnom ki im-gei haharegah.
This verse speaks of a time coming, declared by Yahveh, when a certain place will no longer be called by its existing names, 'The Tophet' and 'The Valley of the Son of Hinnom', but instead will be known as 'The Valley of Slaughter'. 'Ne'um' means 'declaration of' or 'says'. The verse is a prophetic statement about a change in the designation of a location due to future events.
[JER.19.7] I will destroy the counsel of Judah and Jerusalem in this place. I will strike them down with the sword before their enemies and by the hand of those who seek their lives. I will give their corpses as food to the birds of the sky and to the beasts of the earth. [§]
uvakoti et-atzat yehudah viyrushalayim bamakom hazeh vehifaltiym bacherev lifnei oyveihem uvyad mevakshei nafsham venatati et-nivlatam lemaachal leof hashamayim ulvehemat haaretz.
This verse describes a coming judgment. It states that the counsel of Judah and Jerusalem will be destroyed in this place, and its people will be struck down by the sword before their enemies and by those who seek their lives. Their corpses will be given as food to the birds of the sky and the beasts of the earth.
[JER.19.8] And I will set this city to desolation and to a hissing; everyone passing upon it will be astonished and will hiss upon all its wounds. [§]
vesamti et-ha'ir hazzot leshamma velishreka kol over alayha yishom vishrok al-kol-makoteha.
This verse describes a city being made desolate and a hissing place. "vesamti" means "and I will set". "et-ha'ir hazzot" means "the city this". "leshamma" means "to desolation". "velishreka" means "and to a hissing". "kol over alayha" means "everyone passing upon it". "yishom" means "will be astonished". "vishrok" means "and will hiss". "al-kol-makoteha" means "upon all its wounds". The verse details a future state of ruin and judgment.
[JER.19.9] And I will cause them to eat the flesh of their sons and the flesh of their daughters. And each person will eat the flesh of his neighbor in the siege and in the distress that their enemies will bring upon them, and those who seek their lives. [§]
veha'akhal'tim et-besar benehem ve'et besar banotehem ve'ish besar-re'ehu yo'khelu bemazor ubematzok asher yatziku lahem oyevim umevakshei nafsham.
This verse describes a horrific consequence of disobedience. It states that people will be forced to eat the flesh of their sons and daughters, and even the flesh of their neighbors, due to severe famine and siege brought about by their enemies. The verse details the intensity of the hardship they will experience.
[JER.19.10] And you shall break the flask before the eyes of the people walking with you. [§]
və-shā-var-tā ha-bak-buk lə-‘ê-nê ha-’ă-nā-shim ha-hol-khim ‘ō-tāk
This verse describes an action of breaking a flask (or bottle) before the eyes of people who are walking with someone. 'Və' is a conjunction meaning 'and'. 'Shāvar' means 'to break'. 'Ha-bak-buk' is 'the flask/bottle'. 'Lə-‘ê-nê' means 'before the eyes of'. 'Ha-’ă-nā-shim' means 'the people'. 'Ha-hol-khim’ means 'walking'. ‘Ō-tāk' means 'with you'.
[JER.19.11] And you shall say to them, 'Thus says Yahveh of Hosts, 'In this way will I break this people and this city, as one breaks the vessels of a potter, which cannot be repaired again. And in Tophet they will be buried, for there will be no other place for burial.’ [§]
ve'amarta alehem koh amar Yahveh tzeva'ot kakah eshbor et ha'am hazeh ve'et ha'ir hazot ka'asher yishbor et keli ha'yotzer asher lo yuchal leherapeh od uvetofet yikberu mei'ein makom likbor.
This verse is a prophetic declaration. It begins with a command to 'say to them,' followed by a statement attributed to 'Yahveh Tzeva'ot' (Yahveh of Hosts). The declaration describes a complete and irreversible breaking of a people and a city, likening it to the breaking of a potter’s vessel that cannot be repaired. The verse concludes by stating that the remains will be buried in Tophet, a location associated with sacrificial practices, because there will be no other place for burial.
[JER.19.12] Thus will I do to the place this, declares Yahveh, and to its inhabitants, and to give this city like Topheth. [§]
ken-eh-eh-seh la-mah-koh-m ha-zeh neh-oom-yah-veh oo-leh-yosh-vahv veh-lah-tet et-ha-eer ha-zoht keth-o-fet.
This verse describes a divine decree concerning a specific place and its inhabitants. "ken" means "thus" or "so." "eh-eh-seh" means "I will do". "la-mah-koh-m ha-zeh" means "to the place this". "neh-oom-yahveh" means "declares Yahveh". "oo-leh-yosh-vahv" means "and to its inhabitants". "veh-lah-tet" means "and to give". "et-ha-eer ha-zoht" means "the city this". "keth-o-fet" means "like Topheth". Topheth was a location associated with child sacrifice.
[JER.19.13] And the houses of Jerusalem and the houses of the kings of Judah will be like the place of Tophet, which is defiled, for all the houses where they burned incense on their rooftops to all the host of the heavens and poured drink offerings to the Gods other than Yahveh. [§]
vehayu batei Yerushalayim u'batei malkhei Yehudah kim'kom ha'tofet ha'tme'im l'chol habatim asher kit'ru al gagotehem l'chol tzva hashamayim v'hassech nesakhim le'elohim acherim.
This verse describes the defilement of the rooftops of Jerusalem and the houses of the kings of Judah with idolatrous practices. Specifically, it refers to burning incense to 'the Gods' other than Yahveh. The 'place of Tophet' was a location associated with child sacrifice and thus represents extreme religious pollution. 'The host of the heavens' refers to celestial bodies which were sometimes worshipped as divine beings. The verse condemns the practice of pouring drink offerings to other Gods.
[JER.19.14] And Jeremiah came from the Tophet, which Yahveh had sent him there to prophesy. And he stood in the court of the house of Yahveh and said to all the people. [§]
va-yo-vo Yir-me-ya-hu mei-hat-to-fet a-sher shla-ho Yahveh sham le-hi-na-ve va-ya-amod ba-cha-tzar beit-Yahveh va-yomer el-kol-ha-am.
This verse describes Jeremiah coming from the Tophet, a place to which Yahveh sent him to prophesy. He then stood in the court of the house of Yahveh and spoke to all the people.
[JER.19.15] Thus says Yahveh of Hosts, God of Israel: Behold, I am bringing upon this city and all its towns all the evil that I have spoken against it, for they have hardened their necks so as not to hear my words. [§]
Koh-amar Yahveh Tsevaot Elohei Yisrael, hineeni mevi el-ha'ir hazot ve'al kol 'areha et kol ha'ra'ah asher dibarti 'aleha ki hikshu et 'orfam livelti shmo'a et devarai.
This verse is a prophetic declaration. "Koh-amar" means "Thus says". "Yahveh Tsevaot" is "Yahveh of Hosts". "Elohei Yisrael" is "God of Israel". "Hineeni" means "Behold, I am". The rest of the verse describes bringing evil upon the city and its towns because its people have hardened their necks and refused to hear God's words.
JER.20
[JER.20.1] And Pashchur, son of Immer, the priest, and he was an official, a leader in the house of Yahveh, heard Jeremiah prophesy these things. [§]
va-yishma Pashchur ben-Immer ha-kohen ve-hu pakid nagid be-beit Yahveh et-Yirmiyahu niv'a et-ha-devarim ha-eleh.
This verse describes Pashchur, son of Immer, a priest and official in the house of Yahveh, overhearing the prophecies of Jeremiah.
[JER.20.2] And Pashhur struck Jeremiah the prophet, and he put him on the stocks which are at the upper gate of Benjamin, which is at the house of Yahveh. [§]
VaYakkeh Pashhur et Yirmeyahu haNavi vaYitten oto al-haMahpekhet asher beSha'ar Binyamin haElyon asher beBeyt Yahveh.
This verse describes Pashhur striking the prophet Jeremiah and placing him in the stocks at the upper gate of Benjamin, which is located at the house of Yahveh. 'VaYakkeh' means 'and he struck'. 'Pashhur' is a proper noun, a person's name. 'et' is a direct object marker. 'Yirmeyahu' is the name Jeremiah. 'haNavi' means 'the prophet'. 'vaYitten' means 'and he put'. 'oto' means 'him'. 'al-haMahpekhet' means 'on the stocks'. 'asher' means 'which'. 'beSha'ar' means 'at the gate'. 'Binyamin' is the name Benjamin. 'haElyon' means 'the upper'. 'beBeyt' means 'at the house of'. 'Yahveh' is the name of God.
[JER.20.3] And it happened on the next day, that Pashhur took Jeremiah out of the stocks. And Jeremiah said to him, “Yahveh did not call your name Pashhur, but Terror All Around.” [§]
Va-yhi mi-maharat, va-yotse Pashhur et Yirmiyahu min ha-mahpekhet, va-yomer elav Yirmiyahu, lo Pashhur kara Yahveh shemekha, ki im Magor misabiv.
This verse recounts Pashhur releasing Jeremiah from the stocks and Jeremiah’s subsequent prophecy to Pashhur. Jeremiah declares that Yahveh did not name him ‘Pashhur’, but rather ‘Magor Misabiv’ (Terror All Around). 'Va-yhi' means 'and it happened'. 'Mi-maharat' means 'on the next day'. 'Va-yotse' means 'and he took out'. 'Et' is a particle indicating a definite object. 'Min' means 'from'. 'Ha-mahpekhet' means 'the stocks'. 'Va-yomer' means 'and he said'. 'Elav' means 'to him'. 'Kara' means 'called'. 'Ki im' means 'but'. 'Misabiv' means 'all around'.
[JER.20.4] For thus says Yahveh, behold, I am giving you to terror for yourself and for all who seek you, and they will fall by the sword of their enemies, and your eyes will see it. And all of Judah I will give into the hand of the king of Babel, and they will be exiled to Babylon and struck with the sword. [§]
Ki koh amar Yahveh, hineeni notencha lemagor lecha ulechol ohavaycha unoflu becherev oyevayhem veeinecha ro'ot ve'et kol Yehudah etten beyad melech-Bavel vehiglam Bavela vehikam becharev.
This verse is a prophecy of judgment. 'Ki koh amar' means 'for thus says'. 'Yahveh' is the proper name of the God of Israel. 'Hineeni' means 'behold, I'. 'Notencha' means 'giving you'. 'Lemagor' is a term for exile or terror. 'Ohavaycha' means 'your lovers' or 'those who seek you'. The verse continues describing the fate of Judah – being given into the hand of the king of Babel and exiled to Babylon where they will be struck with the sword.
[JER.20.5] And I will give all the strength of this city, and all its labor, and all its splendor, and all the treasures of the kings of Judah into the hand of their enemies, and they will plunder them and take them, and bring them to Babylon. [§]
ve-natati et-kol-chosen ha-ir ha-zot ve-et-kol-yegiah-ah ve-et-kol-ye-kar-ah ve-et kol-otz-ro-tot mel-chei ye-hu-dah et-ten be-yad oy-vei-hem u-vi-zoz-um u-le-ka-chum ve-he-vi-um ba-vel-ah.
This verse describes the giving of the strength, labor, splendor, and treasures of the city and its kings into the hands of their enemies, who will plunder and carry them away to Babylon. 'Chosen' refers to strength or fortified places. 'Yegiah' means labor or toil. 'Yekar' refers to splendor or preciousness. 'Otzrot' is treasures. 'Melchei Yehudah' means the kings of Judah. 'Oyveihem' means their enemies. 'Vizozum' and 'lekachum' both relate to plunder or taking as spoil. 'Bavela' is Babylon.
[JER.20.6] And you, Pashhur, and all the dwellers of your house will go into captivity, and Babylon you will come to, and there you will die, and there you will be buried, you and all those who love you, to whom you prophesied falsely. [§]
ve-atta pashhur ve-chol yoshvei beit'cha telchu bash-shevi u-vavel tavu ve-sham tamut ve-sham tikaber atta ve-chol ohavai'cha asher nive'ta lahem bash-shaker.
This verse addresses Pashhur, a priest, and prophesies his exile to Babylon and death there, along with those who loved him and to whom he falsely prophesied. 've-atta' means 'and you'. 'pashhur' is a proper noun, a name. 've-chol' means 'and all'. 'yoshvei beit'cha' means 'the dwellers of your house'. 'telchu' means 'you will go'. 'bash-shevi' means 'in captivity'. 'u-vavel' means 'and Babylon'. 'tavu' means 'you will come'. 've-sham' means 'and there'. 'tamut' means 'you will die'. 'tikaber' means 'you will be buried'. 'atta' means 'you'. 've-chol ohavai'cha' means 'and all your lovers/those who love you'. 'asher nive'ta lahem' means 'that you prophesied to them'. 'bash-shaker' means 'falsely'.
[JER.20.7] You misled me, Yahveh, and I fell. You strengthened me, and you overcame. I became ridicule all day, all of them mocking me. [§]
pittitani Yahveh va'efati chazaktani vattuchal hayiti lis'chok kol-hayom kullo lo'eg li.
This verse describes a feeling of being misled, strengthened, and then overcome, leading to ridicule. "Pittitani" means you have misled me. "Va'efati" means and I fell. "Chazaktani" means you strengthened me. "Vattuchal" means and you overcame. "Hayiti" means I became. "Lis'chok" means to ridicule. "Kol-hayom" means all day. "Kullo" means all of. "Lo'eg" means mocking. "Li" means me.
[JER.20.8] For every time I speak, I cry out violence and destruction, I call for ruin; because the word of Yahveh has become to me for reproach and for derision all day long. [§]
ki-mi-deh-ee a-da-ber ez-ahk ha-mas va-shod ek-rah; ki-ha-yah de-var-Yahveh lee le-cher-pah u-le-ke-les kol-ha-yom.
This verse expresses the speaker's distress and frustration. They state that every time they speak, they cry out violence and destruction, because the word of Yahveh has become a source of reproach and derision to them all day long. "Adaber" means "I speak". "Ez'ak" means "I cry out". "Hamas" means "violence" or "cruelty". "Shod" means "destruction". "Ekra" means "I call". "Devar" means "word". "Yahveh" is the proper name of God. "Cherpah" means "reproach". "Keles" means "derision". "Kol hayom" means "all day".
[JER.20.9] And I said, "I will not remember him, and I will not speak his name anymore." And it will be in my heart like a burning fire, contained within my bones. And I am weary of containing it, and I cannot. [§]
ve'amarti lo ezkerenu ve lo adaber od bishmo vehaya beliivi ke'esh boeret atzur be'atzmotai venileiti kalkeil ve lo uchal.
This verse expresses a desire to forget someone and no longer speak their name. It describes a feeling of intense frustration and suppression, like a fire burning within the bones, and a weariness that prevents action.
[JER.20.10] For I have heard the report of many, terror from all sides. Let them tell it, and let us tell it – all people consider me peaceful, guardians of my sides. Perhaps they will be enticed and we can overcome him, and we will take our vengeance from him. [§]
kee sha-mah-tee dee-bat ra-beem ma-gor mee-sa-veev ha-gee-doo ve-na-gee-deh-noo kol e-nosh sh’lo-mee shom-rei tza-leh-ee oo-lai y’foo-teh ve-noo-kh’lah lo ve-nee-kah-ah neek-mah-teh-noo mee-meh-noo.
This verse describes a conspiracy against someone. It states that the speaker has heard slander from many around them. They suggest revealing the slander and then taking revenge on the person being slandered, hoping to deceive and overcome them.
[JER.20.11] And Yahveh has made me like a strong warrior, therefore my pursuers will stumble and will not overcome. They will be greatly ashamed because they did not understand; everlasting disgrace will not be forgotten. [§]
Va-Yahveh oti k'gibor ariz, al-ken rod'fai yikkashlu v'lo yukhalu, boshu me'od ki-lo hiskilu, kelimat olam lo tishakech.
This verse speaks of Yahveh empowering the speaker. 'Va' is a conjunction meaning 'and'. 'Oti' means 'me'. 'K'gibor' means 'like a mighty one'. 'Ariz' means 'strong, valiant'. 'Al-ken' means 'therefore'. 'Rod'fai' means 'my pursuers'. 'Yikkashlu' means 'they will stumble'. 'V'lo yukhalu' means 'and they will not prevail'. 'Boshu' means 'they will be ashamed'. 'Me'od' means 'greatly'. 'Ki-lo hiskilu' means 'because they did not understand'. 'Kelimat olam' means 'everlasting disgrace'. 'Lo tishakech' means 'will not be forgotten'.
[JER.20.12] And Yahveh, the God of hosts, tests the righteous, observing kidneys and heart. I will see your vengeance upon them, because to you I have revealed my quarrel. [§]
Va-yahveh tsevahot bohen tsadik, ro’eh klayot va-lev. Er’eh nikmat’kha mehem, ki elekha gilliti et-rivi.
This verse speaks of Yahveh, the God of hosts, testing the righteous, observing both kidneys and heart. The speaker will see Yahveh’s vengeance upon them, as they have revealed their quarrel to Yahveh.
[JER.20.13] Sing to Yahveh, praise Yahveh, because he saved the soul of the poor one from the hand of evildoers. [§]
Shi-roo la-Yahveh, hal-loo et-Yahveh, ki hi-tzeel et-ne-fesh ev-yon mi-yad mray-eem.
This verse is a call to praise Yahveh. "Shi-roo" means sing, and is a command. "La-Yahveh" means to Yahveh. "Hal-loo" means praise. "Et-Yahveh" means Yahveh. "Ki" means because. "Hi-tzeel" means he saved. "Et-ne-fesh" means the soul. "Ev-yon" means poor. "Mi-yad" means from the hand of. "Mray-eem" means evildoers.
[JER.20.14] Cursed is the day on which I was born; the day my mother bore me, let it not be blessed. [§]
arur hayom asher yuladti bo; yom asher yeladateeni immi al yehi baruch.
This verse expresses a curse upon the day of birth. "Arur" means cursed. "Hayom" means the day. "Asher" means which or that. "Yuladti" means I was born. "Bo" means in it. "Yom" repeats as day. "Yeladateeni" means you bore me (to my mother). "Immi" means my mother. "Al yehi" means let it not be. "Baruch" means blessed.
[JER.20.15] Cursed is the man who announced to my father, saying, "A male child will be born to you!" May he rejoice in his rejoicing. [§]
Aroo-r ha-eesh asher bisar et-avi leemor yoolad-lech ben zachar sameach simchatoo.
This verse contains a curse. "Aroo-r" means cursed. "ha-eesh" means the man. "asher" means who or that. "bisar" means to announce or tell. "et-avi" means my father. "leemor" means to say. "yoolad-lech" means will be born to you. "ben zachar" means a male child. "sameach" means rejoice. "simchatoo" means his rejoicing.
[JER.20.16] And that man will be like the cities that Yahveh overturned and did not relent from. And he will hear a cry in the morning and an alarm at noontime. [§]
vehaya haish hahu ke'arim asher hafak Yahveh velo nicham veshama ze'akah baboker uteru'ah be'et tzohorayim.
This verse describes a man being like the cities that Yahveh overturned and did not relent from. He will hear a cry in the morning and an alarm at noontime. 'Vehaya' means 'and it will be.' 'Haish' means 'the man.' 'Hahu' means 'that.' 'Ke' means 'like.' 'Arim' means 'cities.' 'Asher' means 'that' or 'which.' 'Hafak' means 'overturned.' 'Yahveh' is the proper name of God. 'Velo nicham' means 'and did not relent.' 'Veshama' means 'and he will hear.' 'Ze'akah' means 'a cry.' 'Baboker' means 'in the morning.' 'Uteru'ah' means 'an alarm' or 'a shouting.' 'Be'et tzohorayim' means 'at noontime.'
[JER.20.17] That you have not killed me from the womb, and you were to me my mother, my grave, and your compassion you have made pregnant forever. [§]
asher lo mot’tani merachem vat’hi li immi kiv’ri v’rachamah harat olam
This verse comes from Isaiah 38:17. 'Asher' means 'that' or 'which'. 'Lo mot’tani' means 'you have not killed me'. 'Merachem' means 'from the womb'. 'Vat’hi' means 'and you were'. 'Li' means 'to me'. 'Immi' means 'my mother'. 'Kiv’ri' means 'my grave'. 'V’rachamah' means 'and your compassion'. 'Harat' means 'you have made pregnant'. 'Olam' means 'forever'.
[JER.20.18] Why did I come out from the womb to see toil and sorrow, and my days were consumed in shame? [§]
lamah zeh me-rechem yatzati li-re'ot amal ve-yagon vayichlu be-boshet yamay.
This verse is a lament, questioning the purpose of existence and expressing sorrow over a life filled with hardship. 'Lamah' means 'why'. 'Zeh' means 'this'. 'Me-rechem' means 'from the womb'. 'Yatzati' means 'I came out'. 'Li-re'ot' means 'to see'. 'Amal' means 'toil' or 'labor'. 'Ve-yagon' means 'and sorrow'. 'Vayichlu' means 'and were consumed' or 'and failed'. 'Be-boshet' means 'in shame'. 'Yamay' means 'my days'.
JER.21
[JER.21.1] The word that was to Jeremiah from Yahveh, when King Zedekiah sent Pashhur son of Malkijah and Zephaniah son of Maaseiah the priest to him, to say: [§]
ha-da-var a-she-er-ha-ya-hu el-yir-me-ya-hu me-et ye-ho-vah bish-loch el-av ha-me-lech tzid-ki-ya-hu et-pash-chur ben-mal-ki-ya ve-et-tzefan-ya ben-ma-a-sei-yah ha-ko-hen le-e-mor.
This verse describes a word that came to Jeremiah from Yahveh, specifically when King Zedekiah sent Pashhur son of Malkijah and Zephaniah son of Maaseiah the priest to Jeremiah. 'Le-e-mor' signifies 'to say', indicating that the two men were sent with a message.
[JER.21.2] Please inquire on our behalf of Yahveh, for Nebuchadnezzar, king of Babylon, is fighting against us. Perhaps Yahveh will do for us according to all of His wonders, and lift from us. [§]
deh-rash-nah bah-ah-deh-nu et-yahveh kee nev-oo-khad-ret-sar meh-lek-bah-vel nil-khahm ah-leh-nu oo-lai yah-ah-seh yahveh oh-tah-nu k-kohl-neef-lah-tahv veh-yah-ah-leh meh-ah-leh-nu
This verse is a plea for divine intervention. The speaker asks that someone inquire of Yahveh on their behalf, as Nebuchadnezzar, the king of Babylon, is waging war against them. They express hope that Yahveh will act for them as He has done with wondrous acts in the past, and deliver them.
[JER.21.3] And Jeremiah said to them, "Thus you shall say to Zedekiah." [§]
Va-yo-mer Yir-me-ya-hu a-lei-hem ko to-mer-un el-Tzid-ki-ya-hu.
This verse describes Jeremiah speaking to a group of people, instructing them on what to say to King Zedekiah. "Va-yo-mer" means 'and he said'. "Yir-me-ya-hu" is the name Jeremiah. "a-lei-hem" means 'to them'. "ko" means 'thus'. "to-mer-un" means 'you shall say'. "el" means 'to'. "Tzid-ki-ya-hu" is the name Zedekiah.
[JER.21.4] Thus says Yahveh, the Gods of Israel. Behold, I am turning the instruments of war that are in your hand against the king of Babel and the Kasdim, the enemies who are against you from outside the wall, and I will gather them into this city. [§]
Koh amar Yahveh Elohim yisrael hinni meseiv et klei hamilhama asher beyedkem asher atem nilchamim bam et melech Bavel ve’et hakasdim hatzarim aleichem michutz lachoma ve’asafti otam el toch ha’ir hazot.
This verse is a declaration from Yahveh, the Gods of Israel. It states that Yahveh will turn the instruments of war that are in the hands of the people against the king of Babel and the Kasdim who are enemies against them from outside the wall. Yahveh will gather these enemies into the city.
[JER.21.5] And I, Yahveh, will fight with you with a stretched out hand and with a strong arm, and with anger, and with hot rage, and with great fury. [§]
ve-nil-cha-mti ani it-chem be-yad netu-yah u-viz-ro-a chaza-kah u-ve-af u-ve-che-mah u-ve-ketzef ga-dol.
This verse details a promise of conflict and divine intervention. "I" refers to Yahveh. "You" refers to the Israelites. The verse describes Yahveh fighting *with* them, using displayed power and intense anger. "Yad netuyah" refers to a stretched out hand, symbolizing power and intervention. "Zroa chazakah" refers to a strong arm, also symbolizing power. "Af" is anger, "chema" is hot rage, and "ketzef" is fury.
[JER.21.6] And I will strike the inhabitants of this city, and the human, and the animal with a great plague; they will die. [§]
vehekeitie et-yoshevei ha-ir ha-zot ve-et-ha-adam ve-et-ha-behemah be-dever gadol yamutu.
This verse describes a plague that will strike the inhabitants of a city. 'vehekeitie' means 'and I will strike'. 'et' is a grammatical marker. 'yoshevei' means 'inhabitants'. 'ha-ir' means 'the city'. 'ha-zot' means 'this'. 've-et-ha-adam' means 'and the human'. 've-et-ha-behemah' means 'and the animal'. 'be-dever gadol' means 'with a great plague'. 'yamutu' means 'they will die'.
[JER.21.7] And after this, says Yahveh, I will give King Zedekiah of Judah and his servants and the people and those remaining in this city over to the plague, the sword, and the famine, into the hand of Nebuchadnezzar, king of Babylon, and into the hand of their enemies and into the hand of those seeking their lives. And he will strike them down by the sword, he will not spare them, he will not pity, and he will not have mercy. [§]
Ve’acharei khen ne’um Yahveh etten et Tzidqiyahu melech Yehudah ve’et avadav ve’et ha’am ve’et ha’nizharim ba’ir hazot min ha’dever min ha’cherev umin ha’ra’av beyad Nevuchadretzar melech Bavel uveyad oyveihem uveyad mevakshei nafsham vehikam lefi cherev lo yachus aleihem velo yachmol velo yerachem.
This verse describes a prophecy concerning the fate of King Zedekiah, his servants, the people, and those remaining in the city (Jerusalem). Yahveh states that he will deliver them into the hand of Nebuchadnezzar, king of Babylon, their enemies, and those seeking their lives. They will be struck down by the sword, with no compassion or mercy shown. 'Ne’um Yahveh' literally means 'says Yahveh'. 'Tzidqiyahu' is Zedekiah. 'Yehudah' is Judah. 'Avadav' means 'his servants'. 'Ha’am' means 'the people'. 'Ha’nizharim' means 'the remaining ones'. 'Ba’ir hazot' means 'in this city'. 'Min ha’dever' means 'from the plague'. 'Min ha’cherev' means 'from the sword'. 'Umin ha’ra’av' means 'and from the famine'. 'Nevuchadretzar' is Nebuchadnezzar. 'Bavel' is Babylon. 'Oyveihem' means 'their enemies'. 'Mevakshei nafsham' means 'those seeking their lives'. 'Vehikam' means 'and he will strike them'. 'Lefi cherev' means 'according to the sword'. 'Lo yachus aleihem' means 'he will not spare them'. 'Velo yachmol' means 'and he will not pity'. 'Velo yerachem' means 'and he will not have mercy'.
[JER.21.8] And to this people you shall say, "Thus says Yahveh: Behold, I am giving before you the way of life and the way of death." [§]
ve-el-ha-am ha-zeh to-mar koh amar Yahveh hineni noten lifneikhem et-derekh ha-khayim ve-et-derekh ha-mavet.
This verse addresses a people and conveys a message from Yahveh. "El" refers to God. "Ha-am ha-zeh" means "this people." "To-mar" means "you shall say." "Koh amar" means "thus says." "Yahveh" is the proper name of God. "Hineni" means "Behold, I." "Noten" means "giving." "Lifneikhem" means "before you." "Et-derekh" means "the way." "Ha-khayim" means "of life." "Ve-et-derekh" means "and the way." "Ha-mavet" means "of death."
[JER.21.9] The one who sits in this city will die by the sword and by famine and by pestilence. And the one who goes out and falls upon the Chaldeans, the enemies who are against you, will live, and his life will be for plunder. [§]
ha-yo-shev ba-eer ha-zot ya-moot ba-cherev u-va-ra-av u-va-da-ver ve-ha-yo-tseh ve-na-fal al-ha-kas-di-im ha-tzar-im a-lei-chem ye-cha-yah ve-ha-ye-teh-loo naf-sho le-sha-lal.
This verse describes the fate of those who remain in the city versus those who defect to the Chaldeans. Those who stay will die by sword, famine, and pestilence. Those who go out and fall upon the Chaldeans who are enemies to you will live, and their lives will be for plunder.
[JER.21.10] For I have set my faces toward this city to bring about evil and not good, says Yahveh. It will be given into the hand of the king of Babylon, and he will set it ablaze with fire. [§]
kee sam-tee pah-nai bah-eer hah-zoht leh-rah-ah veh-loh leh-toh-vah neh-oom-Yahveh beh-yahd-meh-lech bah-vel tee-nah-tehn oo-seh-rah-fah-ah bah-esh.
This verse speaks of God’s intention to bring evil upon a city, specifically through the hand of the king of Babylon. The phrase 'samti panai' literally means 'I have set my face,' which idiomatically signifies intention or resolve to act. 'Panai' is plural, so it could be 'my faces'. 'Neum-Yahveh' means 'says Yahveh'.
[JER.21.11] And to the house of the king of Judah, listen to a word from Yahveh. [§]
u-le-beit me-lech ye-hu-dah shim-u de-var Yahveh.
This verse is directed to the house of the king of Judah. It is a command to listen to a word from Yahveh. 'U-le' means 'and to'. 'Beit' means 'house'. 'Melech' means 'king'. 'Ye-hu-dah' is the name Judah. 'Shim-u' is a command to listen. 'De-var' means 'word'. Yahveh is the proper name of God.
[JER.21.12] To the house of David, thus says Yahveh: Judgment will come with the morning, and you shall rescue the stolen from the hand of the oppressor. Lest the fire of my wrath breaks forth and burns, and there is no one to extinguish it because of the evil of their deeds. [§]
Bayt David koh amar Yahveh dinu laboker mishpat vehatzilu gazul miyad osek pen tetzeh esh hamati ubara ve'ein mkhabeh mipnei roa ma'alaleihem.
This verse addresses the house of David and relays a message from Yahveh. It states that judgment will come in the morning, and the stolen should be rescued from the hand of the oppressor. Otherwise, the fire of Yahveh’s wrath will break out and burn, with no one able to extinguish it because of the wickedness of their actions.
[JER.21.13] Indeed, to you dwells the valley, the straight rock, says Yahveh. Those saying, "Who will fear upon us, and who will come into our dwellings?" [§]
hinnei elayich yoshevet haemek tzur hamishor ne'um-Yahveh ha'omrim mi-yechat aleinu umi yavo bime'onoteinu.
This verse describes a declaration concerning a place, 'the valley of straight rock,' and includes a statement of disbelief or challenge from those inhabiting it. 'Hinnei' is an interjection meaning 'behold' or 'indeed.' 'Elayich' means 'to you.' 'Yoshevet' means 'sitting' or 'dwelling.' 'Haemek' means 'the valley.' 'Tzur' means 'rock.' 'Hamishor' means 'the straight' or 'the level.' 'Ne'um-Yahveh' means 'says Yahveh.' 'Ha'omrim' means 'those saying.' 'Mi-yechat' means 'who will fear.' 'Aleinu' means 'upon us.' 'Umi yavo' means 'and who will come.' 'Bime'onoteinu' means 'into our dwellings.'
[JER.21.14] I will certainly visit upon you the fruit of your deeds, says Yahveh. And I will kindle a fire in the forest, and it will devour everything around it. [§]
u-pakad-ti a-lei-khem kif-ri ma-al-lei-khem ne-um-Yahveh ve-hi-tzati esh be-ya-ar-ah ve-akh-lah kol-se-vi-veh-ah.
This verse details a judgment from Yahveh. "I will certainly visit upon you the fruit of your deeds," says Yahveh. "And I will kindle a fire in the forest, and it will devour all that surrounds it."
JER.22
[JER.22.1] Thus said Yahveh, descend to the palace of Judah and you shall speak there this word. [§]
Koh amar Yahveh, red beit-melech Yehudah vedibarta sham et-hadavar hazeh.
This verse consists of several words. "Koh" means 'thus'. "Amar" means 'said'. "Yahveh" is the proper name of God. "Red" means 'descend'. "Beit-melech" means 'house of the king' or 'palace'. "Yehudah" is the name 'Judah'. "Vedibarta" means 'and you shall speak'. "Sham" means 'there'. "Et-hadavar" is a grammatical particle preceding the direct object, "the word". "Hazeh" means 'this'.
[JER.22.2] And you shall say, "Hear the word of Yahveh, the king of Judah, who sits upon the throne of David. This is to you and your servants and your people who are coming through these gates." [§]
ve'amarta sh'ma d'var-yahveh melech yehudah hayosev al-kise david atta va'avadaycha ve'amcha habaim bash'arim ha'eleh.
This verse consists of a command to speak, followed by the content of what is to be said. The speaker is instructed to announce a message from Yahveh, the king of Judah, who sits on David’s throne. The message is directed to ‘you’ and ‘your servants’ and ‘your people’ who are coming through these gates.
[JER.22.3] Thus says Yahveh: Do justice and righteousness, and rescue stolen property from the hand of the oppressor. Do not wrong the stranger, the orphan, and the widow; do not exploit them. And do not shed innocent blood in this place. [§]
koh amar Yahveh, asu mishpat u'tzedakah, v'hatzilu gazul miyad ashok, v'ger yatom v'almanah al tonu, al tachmosu, v'dam naki al tishpekhu bamako hazeh.
This verse consists of a direct statement from Yahveh, commanding just and righteous actions. It details specific prohibitions against oppression, exploitation, and violence, especially targeting vulnerable groups. 'Koh amar' means 'thus says'. 'asu' means 'do'. 'mishpat' means 'judgment' or 'justice'. 'u'tzedakah' means 'and righteousness'. 'v'hatzilu' means 'and rescue'. 'gazul' means 'robbery' or 'stolen property'. 'miyad ashok' means 'from the hand of the oppressor'. 'v'ger yatom v'almanah' means 'the stranger, the orphan, and the widow'. 'al tonu' means 'do not wrong'. 'al tachmosu' means 'do not exploit'. 'v'dam naki' means 'and innocent blood'. 'al tishpekhu' means 'do not shed'. 'bamako hazeh' means 'in this place'.
[JER.22.4] If you do this thing, kings will come through the gates of this house and sit on David’s throne, riding in chariots and on horses, he and his servants and his people. [§]
kee im-ah-soh ta-ah-soo et-hah-dah-var hah-zeh u-vah-oo be-shah-arei hah-bah-yeet hah-zeh mel-ah-heem yosh-veem le-dah-veed al-kis-sahv roch-veem bah-rech-ev u-bah-soo-seem hoo va-ah-vah-do ve-ahm-moh
This verse describes a condition: if a certain action is performed, kings will enter the gates of the house and sit on David’s throne, riding in chariots and on horses, along with his servants and people. 'Kee im' indicates a conditional 'if'. 'Tah-ah-soo' means 'you do'. 'Et' is a grammatical marker. 'Hah-dah-var hah-zeh' means 'this thing/matter'. 'U-vah-oo' means 'and they will come'. 'Be-shah-arei' means 'at the gates of'. 'Hah-bah-yeet hah-zeh' means 'this house'. 'Mel-ah-heem' means 'kings'. 'Yosh-veem' means 'sitting'. 'Le-dah-veed' means 'to David'. 'Al-kis-sahv' means 'on the throne'. 'Roch-veem' means 'riding'. 'Bah-rech-ev' means 'in chariots'. 'U-bah-soo-seem' means 'and on horses'. 'Hoo' means 'he/it'. 'Va-ah-vah-do' means 'and his servants'. 'Ve-ahm-moh' means 'and his people'.
[JER.22.5] And if you do not listen to these words, I have sworn, declares Yahveh, that this house will become a ruin. [§]
ve-im lo tishma'u et-ha-dvarim ha-eleh bi nishba'ti ne'um-Yahveh ki-le-charbah yihiyeh ha-bayit ha-zeh.
This verse is a conditional statement. It begins with "and if" indicating a condition. The condition is not listening to these words. Then it states that Yahveh has sworn to this. The consequence of not listening is the house will become a ruin. "Ne'um" means "declares" or "says", so it's Yahveh declaring this consequence.
[JER.22.6] For thus says Yahveh concerning the house of the king of Judah: "Gilead is mine, it is like the crown of Lebanon. If you do not remain loyal to me, I will make it a desert, and its cities will not be inhabited." [§]
ki-koh amar Yahveh al-beit melech Yehudah Gilad ata li rosh hal-Levanon im-lo ashitech midbar arim lo noshavu.
This verse is a prophetic declaration. It begins with the formula "thus says Yahveh." It then addresses the house of the king of Judah, identifying Gilead as belonging to Yahveh, being like the crown of Lebanon. The final part of the verse is a conditional threat: if Gilead does not remain loyal, it will become a desert, with its cities uninhabited.
[JER.22.7] And I have sanctified against you destroyers, each man and his tools, and they will cut down the choice of your cedars, and throw them upon the fire. [§]
v'kidash'ti 'aleykha mashkhitim 'ish v'khelav v'khartu miv'khar arazeykha v'hipilu 'al-ha'esh.
This verse describes a divine act of sanctifying destroyers against someone. 'Mashkhitim' refers to destroyers, 'ish v'khelav' means 'man and his tools', 'arazeykha' means 'your cedars', and 'ha'esh' means 'the fire'. The verse details that these destroyers will cut down the best of someone's cedars and throw them onto the fire.
[JER.22.8] And many nations will pass by over this city and they will say, man to his fellow, "What has Yahveh done like this to this great city?" [§]
ve'avru goyim rabim al ha'ir ha'zot ve'amru ish el re'ehu al me'asah Yahveh kakah la'ir hag'dolah hazot.
This verse describes nations passing by a city and questioning what Yahveh has done to it. 'Ve'avru' means 'and they will pass'. 'Goyim rabim' means 'many nations'. 'Al ha'ir ha'zot' means 'over the city this'. 'Ve'amru' means 'and they will say'. 'Ish el re'ehu' means 'man to his fellow'. 'Al me'asah Yahveh' means 'about what Yahveh did'. 'Kakah' means 'like this'. 'La'ir hag'dolah hazot' means 'to the city, the great, this'.
[JER.22.9] And they will say, concerning that they abandoned the covenant with Yahveh, their Gods, and they prostrated themselves to other Gods, and they served them. [§]
ve'amru al asher azvu et brit Yahveh Eloheyhem vayishtachavu le'elohim acherim vaya'avdum.
This verse describes people abandoning the covenant with Yahveh, the Gods, and worshipping other gods and serving them. 'Ve'amru' means 'and they will say'. 'Al asher' means 'concerning that' or 'because'. 'Azvu' means 'they abandoned'. 'Et brit' means 'the covenant'. 'Yahveh' is the proper name of the God of Israel. 'Eloheyhem' means 'their Gods'. 'Vayishtachavu' means 'and they prostrated themselves'. 'Le'elohim' means 'to the Gods'. 'Acherim' means 'others'. 'Vaya'avdum' means 'and they served them'.
[JER.22.10] Do not weep for the dead one, and do not wail for him. Weep, weep for the one who goes, for he will not return again and see the land of his birth. [§]
al-tibku le-met ve-al-tanudu lo; bchu bcho la-holech ki lo yashuv od ve-ra'ah et-eretz moladto.
This verse is a lament, likely spoken at a funeral. "al-tibku" means "do not weep". "le-met" means "for the dead one". "ve-al-tanudu lo" means "and do not wail for him". "bchu bcho" is an emphatic form meaning "weep, weep". "la-holech" means "for the one who goes". "ki lo yashuv od" means "for he will not return again". "ve-ra'ah et-eretz moladto" means "and see the land of his birth".
[JER.22.11] For thus says Yahveh to Shallum, son of Josiah, king of Judah, who reigns in place of his father Josiah: having departed from that place, he will not return there again. [§]
ki koh amar-Yahveh el-Shallum ben-Yoashiyahu melek Yehudah hamolech tachat Yoashiyahu aviv asher yatsa min-hamakom hazeh lo-yashuv sham od.
This verse states a declaration from Yahveh to Shallum, the son of Josiah, who is king of Judah and reigns in place of his father Josiah. It states that having departed from a certain place, he will not return there again.
[JER.22.12] For in the place where they exiled him, there he will die, and this land he will not see again. [§]
kee bim’kom asher higlu oto sham yamoot ve’et ha’aretz hazot lo yireh od.
This verse describes a consequence for being exiled. ‘Bim’kom’ means ‘in the place’. ‘Asher’ introduces a clause specifying ‘where’. ‘Higlu oto’ means ‘they exiled him’. ‘Sham yamoot’ means ‘there he will die’. ‘Ve’et ha’aretz hazot’ means ‘and the land this’. ‘Lo yireh od’ means ‘he will not see again’. The ‘him’ refers to a person who has been exiled, and the verse states they will die in exile and not return to this land.
[JER.22.13] Woe to the one who builds his house without righteousness and his upper rooms without justice, who makes his neighbor work for free, and does not give him his wages. [§]
Hoy boneh beito belo-tzedek va'aliyyotav belo-mishpat, b're'ehu ya'avod chinam, ufo'alo lo yitten-lo.
This verse describes the injustice of building a house or raising up heights without righteousness or justice. It speaks of a worker who serves his neighbor for free, and whose wages are not given to him. 'Hoy' is an interjection expressing woe or lament. 'Boneh' means builder. 'Beito' means his house. 'Belo' means without. 'Tzedek' means righteousness or justice. 'Aliyyotav' means his heights or upper rooms. 'Mishpat' means justice or judgment. 'B're'ehu' means his neighbor. 'Ya'avod' means he will serve. 'Chinam' means for free. 'Ufo'alo' means and his work. 'Lo yitten-lo' means will not be given to him.
[JER.22.14] The one saying, "I will build for myself a house of measurements, and spacious upper rooms, and he will cut windows for it, and cover it with cedar, and anoint it with fragrant oil." [§]
ha-omer evneh-li beit midot va-aliot m'ruvahim v'kare lo halonot v'safun ba-arez u-mashoch ba-shashar
This verse describes a person planning to build a house. 'Ha-omer' means 'the one saying'. 'Evneh-li' is 'I will build for myself'. 'Beit' is 'house'. 'Midot' means 'measurements', suggesting careful planning. 'Va-aliot' means 'and upper rooms'. 'M'ruvahim' means 'spacious'. 'V'kare lo' means 'and he will cut for him'. 'Halonot' means 'windows'. 'V'safun ba-arez' means 'and covered with cedar'. 'U-mashoch ba-shashar' means 'and anointed with fragrant oil'.
[JER.22.15] Do you rule because you compete with your father, the cedar? Did he not eat and drink and do justice and righteousness? If so, then it was good for him. [§]
ha-tim-lokh ki a-ta me-ta-cha-reh ba-a-rez a-vich ha-lo a-chal ve-sha-ta ve-a-sa mish-pat u-tzeda-kah az tov lo.
This verse is a rhetorical question challenging someone’s claim to rule. It compares this person unfavorably to their father, the cedar, implying the father was just and benevolent. The question asks if this person rules because they compete with their father, the cedar. It then asks if the father did not eat, drink, and do justice and righteousness, implying that if he did, then things were good for him. The verse suggests the current claimant to rule is not living up to their father's example.
[JER.22.16] To judge the poor and the needy is then good. Is not this the knowledge of me, says Yahveh? [§]
Dan din-ani ve-evyon az tov. Halo hi ha-da'at oti ne'um-Yahveh.
This verse discusses the goodness of judging the poor and needy. 'Dan' means 'to judge'. 'Din-ani' is a construct state meaning 'the judgment of the poor'. 'Ve-evyon' means 'and the needy'. 'Az' means 'then'. 'Tov' means 'good'. 'Halo hi' means 'is not this'. 'Ha-da'at' means 'the knowledge'. 'Oti' means 'of me'. 'Ne'um-Yahveh' means 'says Yahveh'.
[JER.22.17] Because your eyes and your heart are only upon your gain, and upon pouring out the blood of the innocent, and upon the oppression and upon doing violence. [§]
ki ein einecha velibcha ki im al bitzecha veal dam-hanaki lishpoch veal haosek veal hamerutza laasot.
This verse uses several key words. "Einecha" means "your eyes," and "libcha" means "your heart." "Bitzecha" means "your gain" or "your profit." "Dam-hanaki" means "the blood of the innocent." "Lishpoch" means "to pour out." "Haosek" means "the oppression" or "the exploitation." "Hamerutza" means "the crushed" or "the broken." "Laasot" means "to do."
[JER.22.18] Therefore, thus says Yahveh to Jehoiakim son of Josiah, king of Judah: They shall not lament for him. Woe to my brother, and woe to my sister! They shall not lament for him. Woe to my Lord, and woe to those who honor him! [§]
la-khen koh-a-mar Yahveh el-Yeho-ya-kim ben-Yo-a-shi-yah-hu me-lech Ye-hu-dah lo-yis-pe-du lo ho-i a-chi ve-ho-i a-chot lo-yis-pe-du lo ho-i a-don ve-ho-i ho-deh.
This verse comes from Jeremiah 22:18-19. It concerns Jehoiakim, the king of Judah. It states that he will not be mourned, and specifically lists those who will not mourn him – his brother, his sister, his lord, and those who honor him. The phrase 'hoy' is an interjection expressing lament or woe. It is used here to call out to each group that will not mourn him.
[JER.22.19] The burial of a donkey shall be its burial; drag it and cast it from there to the gates of Jerusalem. [§]
qeburat chamor yiqaber sachov vehashlech mehal’ah lesha’arei Yerushalam.
This verse describes the proper disposal of a dead donkey. 'Qeburat' means 'burial'. 'Chamor' means 'donkey'. 'Yiqaber' means 'will be buried'. 'Sachov' is generally understood as 'drag it'. 'Vehashlech' means 'and cast it'. 'Mehal’ah' means 'from there' or 'from that place'. 'Lesha’arei' means 'to the gates of'. 'Yerushalam' is 'Jerusalem'.
[JER.22.20] Go to the Lebanon and cry out, and in Bashan give your voice, and cry out from Abarim, for all your loves are broken. [§]
ali hal-le-va-non u-tze-aki u-va-bash-an te-ni ko-lech ve-tze-aki mei-a-va-rim ki nish-be-ru kol-me-a-ha-ve-ich.
This verse is a command to cry out to the Gods from various mountains, lamenting broken loves. "ali" means 'to' or 'toward'. "hal-le-va-non" is 'the Lebanon'. "u-tze-aki" means 'and cry out'. "u-ba-bash-an" means 'and in Bashan'. "te-ni ko-lech" means 'give your voice'. "ve-tze-aki" means 'and cry out'. "mei-a-va-rim" means 'from Abarim'. "ki" means 'for' or 'because'. "nish-be-ru" means 'they are broken'. "kol" means 'all'. "me-a-ha-ve-ich" means 'your loves'.
[JER.22.21] I spoke to you in your tranquility, I said, "I will not hear." This is your way from your youth, for you did not listen to my voice. [§]
dibarti elecha beshalvatayich, amarti lo eshma, zeh darchech min'urayich, ki lo shamata bekoli.
This verse consists of a speaker addressing another. "Dibarti" means "I spoke." "Elecha" means "to you." "Beshalvatayich" means "in your peace" or "in your tranquility". "Amarti" means "I said". "Lo eshma" means "I will not hear". "Zeh" means "this". "Darchech" means "your way". "Min'urayich" means "from your youth". "Ki" means "for" or "because". "Lo shamata" means "you did not hear". "Bekoli" means "my voice".
[JER.22.22] All who pasture you will drive away the wind, and those you love will go into captivity, for then you will be ashamed and dismayed because of all your harm. [§]
kal-ro'ayikh tir'eh-ruakh u-m'ahavayikh bash-shivi yelekhu ki az tevoshi ve-nikhlamt mikhol ra'atek.
This verse uses poetic language to describe the fate of those who follow false guides. 'ro'ayikh' refers to those who pasture or guide you. 'ruakh' means wind or spirit, but in this context, it signifies something insubstantial or fleeting. 'm'ahavayikh' are those you love or desire. 'bash-shivi' means in captivity. 'tevoshi' means you will be ashamed, and 'nikhlamt' means you will be dismayed. 'ra'atek' means your evil or harm.
[JER.22.23] I have dwelt in Lebanon, I have nested in the cedars. How pleasant are you to me, when cords come to you, strength like a woman giving birth. [§]
yo-shav-tee bahl-bah-non meh-koo-nan-tee bah-ah-rah-zeem mah-neh-chan-teh beh-bo-ah-lach cha-vah-leem cheel kah-yo-leh-dah
This verse is a poetic address, likely from the Shulamite woman to Solomon in the Song of Songs. It uses metaphorical language to describe beauty and longing. 'Yashavti' means 'I have dwelt'. 'Balbonon' refers to Lebanon, renowned for its cedar trees. 'Mekunnan'ti' is 'I have nested'. 'Arazim' is cedar trees. 'Mah-nechan'teh' means 'how pleasant'. 'Bo-lach' means 'to you'. 'Chavaleem' means 'cords'. 'Cheel' means 'strength' or 'power'. 'Kayoledah' means 'like a woman in labor'. The verse speaks of dwelling among the beautiful cedar trees of Lebanon and asks what is pleasant or comforting about coming to you, comparing it to the strength needed during childbirth.
[JER.22.24] I live, declares Yahveh, for if Jeconiah son of Jehoiakim, king of Judah, were a seal on my right hand, then from there I would correct you. [§]
khai-ani ne-oom-yeh-veh-ah kee-ee-me-yeh-yeh keh-nyah-hoo ben-yeh-hoy-ah-keem me-lech yeh-hoo-dah kho-tam al-yad yee-mee-nee kee-mee-shahm et-teh-ken-kah
This verse uses several names for God. "khai-ani" means "I live". "ne-oom" means "declares". "yeh-veh-ah" is the tetragrammaton, the most sacred name of God. "ben" means "son". "yeh-hoy-ah-keem" is a name combining "Yehveh" and "Joachim". "melech" means "king". "yeh-hoo-dah" is Judah. "kho-tam" means "seal". "yad" means "hand". "yee-mee-nee" means "my right". "mee-shahm" means "from there". "et-teh-ken-kah" means "I will correct you". The verse is a declaration by Yahveh regarding Jeconiah, son of Jehoiakim, king of Judah, stating that he will be a seal on Yahveh's right hand and that from there Yahveh will correct him.
[JER.22.25] And I will give you into the hand of those who seek your soul, and into the hand of him in whose presence you dwell, and into the hand of Nevukhadretzar, king of Babylon, and into the hand of the Chaldeans. [§]
oo-net-tee-chah beh-yahd meh-vahk-sheh-ee naf-sheh-chah oo-beh-yahd ah-sher-ah-tah yah-goor mip-peh-neh-hem oo-beh-yahd nev-oo-khad-re-atz-zar meh-lekh-bah-vel oo-beh-yahd hah-khash-dee-eem.
This verse describes a giving over to various hands. 'netati' means 'I will give'. 'yad' means 'hand'. 'mevakshei' means 'those seeking'. 'nafshecha' means 'your soul'. 'asher ata yagor' means 'in whose presence you dwell'. 'mifenehem' means 'from before them'. 'nevukhadretzar' is a proper noun, the name of a king. 'melekh bavel' means 'king of babylon'. 'hakashdim' is a proper noun, referring to the Chaldeans.
[JER.22.26] And I will cast you and your mother who gave birth to you upon another land where you were not born, and there you will die. [§]
veheetalteeti otcha veet imcha asher yeeladatch al haaretz acheret asher lo yuladtem sham vesham tamutu
This verse contains several components. 'veheetalteeti' means 'and I will cast'. 'otcha' means 'you'. 'veet imcha' means 'and your mother'. 'asher yeeladatch' means 'who gave birth to you'. 'al haaretz acheret' means 'upon another land'. 'asher lo yuladtem sham' means 'where you were not born'. 'vesham tamutu' means 'and there you will die'. The verse is a declaration of exile and death in a foreign land.
[JER.22.27] And upon the land which they carry their lives to return there, there they will not return. [§]
ve-al-ha-aretz asher-hem menassi'im et-nafsham lashuv sham shamma lo yashuvu.
This verse discusses a people carrying their lives (souls) to a place, intending to return there, but ultimately not doing so. "ve-al" means "and upon". "ha-aretz" means "the land". "asher" introduces a relative clause, meaning "which" or "that". "hem" means "they". "menassi'im" means "carrying". "et-nafsham" means "their lives" or "their souls". "lashuv" means "to return". "sham" means "there". "shamma" is an emphatic form of "sham", also meaning "there". "lo yashuvu" means "they will not return".
[JER.22.28] Sadness, despised and scattered, this man Cain, as a tool, there is no desire for him. Why was he cast down and his seed thrown upon the land that they did not know? [§]
haetzev nivzeh nafutz haish hazeh kanayah hu im-kli ein chefetz bo maddua hutalu hu vezar'o vehushlechu al-haaretz asher lo-yadau.
This verse describes a despised and scattered individual. "Haetzev" means sadness or grief, used here to describe a person who causes sorrow. "Nivzeh" means despised or contemptible. "Nafutz" means scattered. "Haish hazeh" is "this man". "Kanayah" is a proper name, here translated as "Cain". "Im-kli" means “like a vessel” or “as a tool”, implying worthlessness. "Ein chefetz bo" means "there is no desire for him". "Maddua" means "why". "Hutalu" means "were cast down". "Zar'o" means "his seed". "Vehushlechu" means "and were thrown". "Al-haaretz" means "upon the land". "Asher lo-yadau" means "that they did not know".
[JER.22.29] Land, land, land! Hear the word of Yahveh! [§]
Eretz Eretz Eretz shimei devar-Yahveh.
Eretz means land or earth. It is repeated three times for emphasis. Shimei is a command form of the verb 'to hear,' meaning 'hear!' Devar means word or matter. Yahveh is the proper name of the God of Israel.
[JER.22.30] Thus says Yahveh: Write this man as sterile, a man who will not prosper in his days. For no one will prosper from his seed, a man sitting on the throne of David, and ruling still in Judah. [§]
koh amar Yahveh kitvu et haish hazeh ariri gebar lo yitzlach beyamav ki lo yitzlach mizara'o ish yoshev al kisseh David umohhel od biyehuda.
This verse contains a prophecy regarding a man who will not prosper and whose lineage will not succeed him on the throne of David. "koh" means "thus". "amar" means "said". "Yahveh" is the proper name of God. "kitvu" means "write". "et" is a grammatical marker. "haish hazeh" means "this man". "ariri" means "sterile". "gebar" means "man". "lo yitzlach" means "will not prosper". "beyamav" means "in his days". "ki" means "for". "mizara'o" means "from his seed". "ish yoshev" means "a man sitting". "kisseh David" means "the throne of David". "umohhel od" means "and ruling still". "biyehuda" means "in Judah".
JER.23
[JER.23.1] Woe to the shepherds who destroy and scatter my flock, declares Yahveh. [§]
hoy ro'im me'avdim u'mefitzim et-tson mar'iti ne'um-Yehveh
This verse is a prophetic condemnation. "Hoy" is an interjection expressing woe or lament. "Ro'im" means shepherds. "Me'avdim" means destroying. "Mefitzim" means scattering. "Tson" means flock, in this case referring to people. "Mar'iti" means my pasture or my flock. "Ne'um" means declaration or oracle. "Yehveh" is the proper name of God.
[JER.23.2] Therefore, thus says Yahveh, the Gods of Israel, concerning the shepherds who shepherd my people: You have scattered my flock, and driven them away, and you have not cared for them. Behold, I will hold you accountable for the evil of your deeds, says Yahveh. [§]
lakhen koh-amar Yahveh Elohim yisrael al-haroeem haroeem et-ami attem hafitzem et-tsoni vatadichum v'lo peqadtem otam hineni pokeid aleichem et-ro'a ma'alleichem ne'um-Yahveh.
This verse begins with 'therefore,' indicating a consequence of previous events. It is a declaration from Yahveh, the Gods of Israel, against the 'shepherds' who have mishandled His people ('my flock'). The accusation is that they scattered the flock and drove them away, failing to care for them. The verse concludes with a promise from Yahveh to hold them accountable for their evil deeds.
[JER.23.3] And I will gather the remnant of my flock from all the lands where I scattered them, and I will return them to their pasture, and they will flourish and multiply. [§]
Va'ani akabetz et-she'erit tsoni mikol ha'aratzot asher hidachti otam sham, va'hashivoti ethen al-novehen ufaru veravu.
This verse describes God gathering the remnant of His flock from all the lands where He scattered them, and returning them to their pasture, where they will flourish and multiply. Let's break down the names of God used. There is no explicit divine name here, but the possessive pronoun 'my' in 'my flock' implies a relationship with a deity. The verbs associated with gathering and restoring are actions performed *by* that deity.
[JER.23.4] And I will raise up shepherds over them, and they will pasture them. They will no longer fear, nor will they be dismayed, and they will not be lost. Declares Yahveh. [§]
va'hakimoti aleihem ro'im ver'u'um velo yiru ood velo yehattu velo yipakedu ne'um-Yahveh.
This verse states that God will raise up shepherds for his people, and they will be cared for and no longer afraid or distressed. The final phrase is a declaration from 'Yahveh'. 'va'hakimoti' means 'and I will raise up'. 'aleihem' means 'over them'. 'ro'im' means 'shepherds'. 'ver'u'um' means 'and they will pasture them'. 'velo yiru ood' means 'and they will not fear anymore'. 'velo yehattu' means 'and they will not be dismayed'. 'velo yipakedu' means 'and they will not be missing/lost'. 'ne'um-Yahveh' means 'declares Yahveh'.
[JER.23.5] Behold, days are coming, declares Yahveh, and I will raise up a righteous branch for David. A king will reign, and he will be wise, and he will do justice and righteousness on earth. [§]
hinneh yamim ba'im ne'um-Yahveh v'hakimoti l'David tzemach tzadik u'malach melech v'hiskil v'asah mishpat u'tzedakah ba'aretz.
This verse states that days are coming, declares Yahveh, when Yahveh will raise up a righteous branch for David, and a king will reign, acting wisely and doing justice and righteousness on earth. 'Ne'um' is a formula meaning 'declares' or 'says'. 'Tzemach' means 'branch' or 'sprout'.
[JER.23.6] In his days Judah will be saved, and Israel will dwell in security. And this is the name by which he will be called: Yahveh our righteousness. [§]
b'yamav tivashea Yehudah v'Yisrael yishkon lavetach v'zeh sh'mo asher yikre'o Yahveh tzidkenu.
This verse speaks of a time when Judah will be saved and Israel will dwell securely, and identifies a name by which God will be called. Let's break down the names: 'Yehudah' is Judah, 'Yisrael' is Israel, and 'Yahveh' is the proper name of God. 'Tzidkenu' literally means 'our righteousness'.
[JER.23.7] Therefore, behold, days are coming, declares Yahveh, and they will no longer say, "The living Yahveh" who brought the children of Israel up from the land of Egypt. [§]
lakhen hineh yamim ba'im ne'um Yahveh velo ye'omru od chai Yahveh asher he'elah et bnei Yisrael me'eretz Mitzrayim.
This verse states that days are coming, declared by Yahveh, when people will no longer say "the living Yahveh" who brought the children of Israel up from the land of Egypt.
[JER.23.8] For if Yahveh lives, the one who brought up and the one who brought back the descendants of the house of Israel from the northern land and from all the lands to which I drove them, they will dwell upon their land. [§]
kee im-chai-yeh-veh-ah asher heh-eh-lah v’asher heh-vee ah-et-zeh-rah bayt yis-rah-el may-eh-retz tza-fon-ah oo-mee-kol ha-ah-ra-tzot ah-sher hee-dah-htim sham v’yash-voo al-ad-ma-tam.
This verse speaks of a condition hinging on the living God, specifically referencing God’s power to both bring up and bring back the descendants of the house of Israel from the north and all the lands to which God drove them. It affirms that they will dwell on their land.
[JER.23.9] To the prophets, my heart is broken within me, and all my bones tremble. I became like a man drunk, and like one overcome by wine, because of Yahveh and because of the words of His holiness. [§]
lanneveeim nishbar libbee vekirbee rafafu kolatzmotai hayiti keish shikhor ucheger avaro yayin mipenei Yahveh umipenei divree kadsho.
This verse describes the prophet's emotional and physical state after receiving a divine revelation. He feels broken-hearted and physically weakened, comparing himself to a drunkard overcome by wine. This is due to the overwhelming power of Yahveh and His sacred words. 'lanneveeim' means 'to the prophets'. 'nishbar' means 'broken'. 'libbee' means 'my heart'. 'vekirbee' means 'within me'. 'rafafu' means 'fluttered/trembled'. 'kolatzmotai' means 'all my bones'. 'hayiti' means 'I became'. 'keish' means 'like a man'. 'shikhor' means 'drunk'. 'ucheger' means 'and a man'. 'avaro' means 'passed by/overcome by'. 'yayin' means 'wine'. 'mipenei' means 'because of/before'. 'Yahveh' is the proper name of God. 'divree' means 'words'. 'kadsho' means 'His holiness/sacred things'.
[JER.23.10] For adultery has filled the land, for because of the Gods the land mourns. The oases of the wilderness have dried up, and their way is evil, and their power is false. [§]
kee men-ah-feem mah-lah hah-ah-retz kee-meep-neh ah-lah av-lah hah-ah-retz yav-shoo neh-ote mid-bar va-tee meer-oo-tsa-tam rah-ah oo-gvoo-rah-tam lo-ken.
This verse describes a state of moral decay and its consequences. "Menah-feem" refers to adultery, used metaphorically to represent spiritual unfaithfulness. "Hah-ah-retz" means "the land". "Mee-penay" means "because of". "Av-lah" means "mourn". "Yav-shoo" means "dried up". "Ne-ote mid-bar" means "oases of the wilderness". "Meer-oo-tsa-tam" refers to their running, or their way. "Gvoo-rah-tam" means "their power". "Lo-ken" means "is not true" or "is false".
[JER.23.11] For even the prophet and the priest corrupt; even in my house I found their wickedness, says Yahveh. [§]
ki gam navi gam kohen khanefu gam be-beyti matati ra'atam ne'um Yahveh
This verse expresses disappointment and accusation. 'Ki' means 'for' or 'because'. 'Gam' means 'also' or 'even'. 'Navi' means 'prophet'. 'Kohen' means 'priest'. 'Khanefu' means 'they defile' or 'they corrupt'. 'Be-beyti' means 'in my house'. 'Matati' means 'I found'. 'Ra'atam' means 'their evil' or 'their wickedness'. 'Ne'um Yahveh' means 'says Yahveh'. The verse accuses both prophets and priests of corruption, even within the speaker's own dwelling.
[JER.23.12] Therefore, their way will be to them like slipperiness in darkness; they will be driven and will fall within it, for I will bring evil upon them, the year of their judgment, declares Yahveh. [§]
lakhen yihyeh darkam lahem kachalaklakot ba'afelah yidachu venafelu bah ki-avi aleihem ra'ah shnat pekudatam ne'um-Yehveh.
This verse describes a consequence for wrongdoing. 'Lakhen' means 'therefore'. 'Yihyeh' means 'will be'. 'Darkam' means 'their way'. 'Lahem' means 'to them'. 'Kachalaklakot' refers to slickness, smoothness, or slipperiness. 'Ba'afelah' means 'in darkness'. 'Yidachu' means 'they will be driven'. 'Venafelu' means 'and they will fall'. 'Bah' means 'in it'. 'Ki' means 'for'. 'Avi' means 'I will bring'. 'Aleichem' means 'upon them'. 'Ra'ah' means 'evil'. 'Shnat' means 'year'. 'Pekudatam' means 'of their visitation/judgment'. 'Ne'um' means 'declares'. 'Yehveh' is the proper name of God.
[JER.23.13] And among the prophets of Samaria I saw a wonder: they prophesied concerning Baal and they led my people, Israel, astray. [§]
Oo-vee-nee-vee-ay-ee shom-rohn rah-ee-tee teef-lah hee-nahv-oo bee-vah-val vay-yah-teh-oo et-ah-mee et-ees-rah-el.
This verse describes a vision the prophet saw regarding the prophets of Samaria. It states that they prophesied concerning Baal and led the people of Israel astray. The words are fairly straightforward in their meaning, describing prophetic activity and its negative consequences.
[JER.23.14] And concerning the prophets of Jerusalem, I have seen obscenity, adultery, and walking in lies, and they strengthened the hands of evildoers, so no one would turn from his wickedness. They have all become to me like Sodom, and its inhabitants like Gomorrah. [§]
uvivne'i yerushalayim ra'iti sha'arurah na'of vehaloch bashaker vechizku yadei merais lebilti shavu ish merato hayu li kulam kisdom veyoshveha ka'emora.
This verse describes a vision of the prophets of Jerusalem engaging in scandalous behavior – adultery and deceit. They strengthen the hands of evildoers, refusing to turn from wickedness. The prophet equates Jerusalem and its inhabitants with Sodom and Gomorrah, notorious for their sinfulness.
[JER.23.15] Therefore, thus says Yahveh of armies concerning the prophets: Behold, I will feed them with wormwood, and I will give them water of gall to drink, because corruption has proceeded from the prophets of Jerusalem throughout the land. [§]
lakhen koh-amar Yahveh tzeva'ot al-han'vi'im hin'ni ma'khil otam la'anah v'hish'kitim mei-ro'sh ki me'et nevi'ei Yerushalayim yatz'a chanufah l'khol-ha'aretz.
This verse is a declaration from Yahveh of armies against the prophets. He states He will feed them with wormwood and give them poisonous water to drink, because corruption has come forth from the prophets of Jerusalem throughout the land.
[JER.23.16] Thus says Yahveh of hosts: Do not listen to the words of the prophets who prophesy to you, they are deceiving you. They speak the vision of their heart, not from the mouth of Yahveh. [§]
Koh-amar Yahveh Tsevaot al-tishma'u al-divrei ha-nevi'im ha-niv'im lachem mahvilim hema etchem chazon libam yedaberu lo mipiy Yahveh.
This verse is a warning against false prophets. "Koh-amar" means "thus says". "Yahveh Tsevaot" means "Yahveh of hosts". "Al-tishma'u" means "do not listen". "Ha-nevi'im" means "the prophets". "Ha-niv'im" means "who prophesy". "Lachem" means "to you". "Mahvilim" means "deceivers". "Hemah" means "they are". "Etchem" means "you". "Chazon libam" means "the vision of their heart". "Yedaberu" means "they speak". "Lo mipiy Yahveh" means "not from the mouth of Yahveh".
[JER.23.17] They say, "Say to those who hate, 'Yahveh speaks peace to you.'" And all who walk in the stubbornness of their heart say, "No evil will come upon you." [§]
Omrim amor limnaatzai dibber Yahveh shalom yihyeh lakhem vechol holech bishrirut libbo amru lo-tavo aleikhem ra'ah.
This verse describes a message being delivered to those who hate or oppose. It states that Yahveh speaks peace to them, but those who walk in the stubbornness of their hearts say that no evil will come upon them. 'Omrim' means 'they say'. 'Amor' means 'say'. 'Limnaatzai' means 'to those who hate'. 'Dibber' means 'spoke'. 'Yahveh' is the proper name of God. 'Shalom' means 'peace'. 'Yihyeh' means 'will be'. 'Lakhem' means 'to you'. 'Vechol' means 'and all'. 'Holech' means 'walking'. 'Bishrirut libbo' means 'in the stubbornness of his heart'. 'Amru' means 'they said'. 'Lo-tavo' means 'will not come'. 'Aleikhem' means 'upon you'. 'Ra'ah' means 'evil'.
[JER.23.18] For who has stood in the secret counsel of Yahveh and seen and heard His word? Who has listened to My words and heard? [§]
Ki mi amad b’sod Yahveh v’yereh v’yishma et d’varo? Mi hikshiv d’vari v’yishma.
This verse asks who has stood in the secret counsel of Yahveh and seen and heard His word, and who has listened to His words and heard. 'Ki' means 'for' or 'because'. 'Mi' means 'who'. 'Amad' means 'stood'. 'B’sod' means 'in the secret'. 'Yahveh' is the proper name of God. 'V’yereh' means 'and seen'. 'V’yishma' means 'and heard'. 'Et' is a grammatical particle marking a definite object. 'D’varo' means 'His word'. 'Hikshiv' means 'listened'. 'D’vari' means 'My words'.
[JER.23.19] Behold, the storm of Yahveh has gone forth, and a whirling storm will fall upon the head of the wicked. [§]
hinneh sa'arat Yahveh chemah yats'ah ve-sa'ar mitcholel al rosh resha'im yachul.
This verse describes a storm sent by Yahveh. 'Hinneh' means 'behold'. 'Sa'arat' means 'storm'. 'Yahveh' is the proper name of God. 'Chemah' means 'wrath' or 'anger'. 'Yats'ah' means 'has gone out' or 'has broken forth'. 'Ve' means 'and'. 'Sa'ar' means 'storm'. 'Mitcholel' means 'whirling' or 'revolving'. 'Al' means 'upon'. 'Rosh' means 'head'. 'Resha'im' means 'the wicked'. 'Yachul' means 'will fall' or 'will come down'.
[JER.23.20] The anger of Yahveh will not return until he completes it and until he establishes the plans of his heart. In the last days, you will understand it with understanding. [§]
Lo yashuv af-Yahveh ad-asoto ve'ad-haqimo mezimot libbo. Be'acharit hayamim titbonenu bah bina.
This verse discusses God's unchanging plan and the ultimate understanding of it. "Lo yashuv" means "will not return" or "will not change". "Af-Yahveh" means "the anger of Yahveh". "Ad-asoto" means "until he completes it". "Ve'ad-haqimo" means "and until he establishes". "Mezimot libbo" means "the plans of his heart". "Be'acharit hayamim" means "in the last days". "Titbonenu bah" means "you will understand it". "Bina" means "understanding".
[JER.23.21] I did not send the prophets, and yet they ran. I did not speak to them, and yet they prophesied. [§]
lo-sha-lach-ti et-ha-ne-vi-im ve-hem ra-tzu lo-di-bar-ti a-lei-hem ve-hem ni-vau.
This verse describes God’s relationship with the prophets. It states that God did not send the prophets, yet they ran; God did not speak to them, yet they prophesied. The structure is parallel, emphasizing the contrast between God's actions and those of the prophets.
[JER.23.22] And if they kept my secret, and proclaimed my words to my people, and turned them back from their bad way and from the evil of their deeds… [§]
ve-im-amdu be-sodi ve-yashmiu devarai et-ami vi-shivam midarkam hara um-roe ma'aleheihem.
This verse discusses what will happen if people secretly keep God’s words and teach them to others, turning them away from evil.
"ve-im" means “and if”.
"amdu" means “they stood” or “they kept”.
"be-sodi" means “in my secret” or “in my confidence”.
"ve-yashmiu" means “and they will cause to hear” or “and they will proclaim”.
"devarai" means “my words”.
"et-ami" means “to my people”.
"vi-shivam" means “and they will return them”.
"midarkam hara" means “from their bad way”.
"um-roe ma'aleheihem" means “and from the evil of their deeds”.
[JER.23.23] The Gods are near, I declare, Yahveh, and not the Gods from afar. [§]
ha-Elohei mikarov ani ne-oom-Yahveh ve-lo Elohei merachok
This verse contains several key names and phrases. "Elohei" is the plural form of "El", meaning "the Gods". "Mikarov" means "near". "Ani" means "I". "Ne-oom" is a form of the verb "to speak", here meaning "declares". "Yahveh" is the proper name of God. "Ve-lo" means "and not". "Merachok" means "from afar". Therefore, the verse is a declaration by God about His proximity to those who call upon Him.
[JER.23.24] If a man hides in secret places, and I do not see him, says Yahveh, truly, do not I fill heaven and earth, says Yahveh? [§]
im-yissater ish bamisttarim va'ani lo-ere'enu ne'um-Yahveh haloa et-hashamayim ve'et-ha'aretz ani male ne'um-Yahveh.
This verse discusses God’s omniscience. It states that even if a person hides in secret places, God will still see them. It then affirms God’s complete presence in heaven and on earth. "Ne'um-Yahveh" translates as "Thus says Yahveh".
[JER.23.25] I have heard what the prophets who prophesied in my name said, and it is falsehood, saying, “I dreamed, I dreamed.” [§]
sha-ma-ti et a-sher a-me-ru ha-ne-vi-im ha-niv-im bishmi sheker le-emor khalamti khalamti
This verse describes hearing what the prophets said while prophesying in the name of God, and specifically states it was falsehood. The repetition of 'I dreamed' emphasizes the false nature of the prophecies.
[JER.23.26] How long will there be in the heart of the prophets prophecies of falsehood and prophets of deceit of their heart? [§]
ad-ma-tai ha-yesh be-lev ha-ne-vi-im niv-ei ha-sha-ker u-ne-vi-ei tar-mit liv-am.
This verse asks how long false prophets and deceivers will continue to exist. "Ad-matai" means "until when" or "how long". "Ha-yesh" means "is there" or "exists". "Be-lev" means "in the heart" or "within". "Ha-nevi-im" means "the prophets". "Niv-ei ha-sha-ker" means "prophecies of falsehood" or "false prophecies". "U-nevi-ei tar-mit liv-am" means "and prophets of deceit of their heart". "Tar-mit" means "deceit". "Liv-am" means "of their heart".
[JER.23.27] Those who plan to cause my people to forget my name through their dreams, recounting to each other what they have dreamed, have, as their ancestors did, forgotten my name in connection with Baal. [§]
ha-hoshev-im le-hash-kich-ach et-am-i she-mi ba-chalom-otam asher ye-sap-ru ish le-re-e-hu ka-asher shach-chu avotam et-she-mi ba-ba-al.
This verse describes people who attempt to make the name of God forgotten among God’s people through their dreams, and who recount these dreams to each other, much as their ancestors forgot the name of God in connection with Baal.
[JER.23.28] The prophet who relates a dream, let him relate a dream, and as for the one with whom my word is, let him speak my words truthfully. What is straw compared to grain? says Yahveh. [§]
han-na-vee ah-sher it-toh kha-lom ye-sap-fer kha-lom va-ah-sher d'va-ree it-toh ye-da-ber d'va-ree e-met mah-la-tev-en et-ha-bar ne-um-Yahveh.
This verse discusses prophets and distinguishing true prophets from false ones. It contrasts those who report a dream with those who speak the word of God. A rhetorical question is then posed about straw versus grain, indicating a test of authenticity.
[JER.23.29] Is not this how my words are, declares Yahveh, and like a hammer that shatters rock? [§]
Ha-lo koh de-vari ka-esh ne-um Yahveh u-ke-patish yefotetz salah.
This verse consists of a rhetorical question followed by a simile. "Ha-lo koh" means "Is not thus?" or "Is this not so?". "De-vari" means "my words". "Ka-esh" means "like fire". "Ne-um Yahveh" means "declares Yahveh". "U-ke-patish" means "and like a hammer". "Yefotetz" means "it shatters". "Salah" means "rock". Therefore, the verse is asking if the speaker's words are not like fire, as declared by Yahveh, and like a hammer that shatters rock.
[JER.23.30] Therefore, behold, I, Yahveh, declare that I am against the prophets. They are stealers of my words, each one from his neighbor. [§]
lakhen hinnei al-hannevi'im ne'um-Yahveh meganvei devarai ish me'et re'ehu.
This verse begins with 'therefore' (lakhen). 'Hinei' means 'behold' or 'see'. The phrase 'al-hannevi'im' means 'upon the prophets'. 'Ne'um-Yahveh' means 'says Yahveh'. 'Meganvei' means 'stealers'. 'Devarai' means 'my words'. 'Ish me'et re'ehu' means 'man from his fellow'. Therefore, the verse is stating that Yahveh declares he will act against prophets who steal words from each other.
[JER.23.31] Behold, I, Yahveh, am against the prophets who take their tongue and speak oracles. [§]
hinnee al-hannevee'im ne'um-Yahveh halokhim lishonam vayinnamoo ne'um.
This verse begins with an introductory phrase meaning 'Behold, I am against...'. 'Hannevee'im' refers to the prophets. 'Ne'um-Yahveh' means 'says Yahveh'. 'Halokhim lishonam' signifies 'those who take their tongue' or 'those who use their tongue'. 'Vayinnamoo ne'um' means 'and they speak oracles'. The final 'ne'um' is often untranslated, but functions as a marker that what precedes it is an oracle.
[JER.23.32] Behold, I am against those who prophesy false dreams, declares Yahveh. They tell them, and mislead my people with their lies and their visions. And I did not send them, nor did I command them, and they will not profit this people, declares Yahveh. [§]
heennee al-niv-aei chalomote sheker ne-oom-yeh-vahv va-yisap-rum va-ya-teu et-am-ee be-shik-rei-hem u-ve-fach-zoo-tam ve-ano-chi lo-shalach-teem ve-lo tzee-veetee-m ve-ho-eel lo-yo-ee-loo la-am-ha-zeh ne-oom-yeh-vahv.
This verse describes Yahveh speaking against false prophets. It states that Yahveh did not send them or command them, and their prophecies will not benefit the people. The prophets are accused of misleading the people with their lies and visions. 'Ne-oom' means 'declares' or 'says'.
[JER.23.33] And if this people asks you, or a prophet, or a priest, saying, “What is the lifting of Yahveh?” then you shall say to them, “What is the lifting?” and I will abandon you, declares Yahveh. [§]
vekhi yish’alecha ha’am hazeh o ha’navi o kohen le’emor ma mas’a Yahveh ve’amarta alehem et ma mas’a venatash’ti etkhem ne’um Yahveh.
This verse describes a situation where people ask what the burden (or lifting) of Yahveh is – essentially, what is God's plan or message. The instruction given is to respond by stating what the burden is, and then Yahveh declares that He will abandon them. ‘Et’ is a grammatical particle that does not translate directly but marks a definite object. ‘Ne’um’ means ‘declares’ or ‘says’ and is often used to attribute a statement to God.
[JER.23.34] And the prophet, and the priest, and the person who says a burden from Yahveh, I will punish that man and upon his house. [§]
vehanavi vehakohayn vehahahm asher yomar massah Yahveh ufakadti al haish hahu veal beito.
This verse discusses a false prophet, priest, or person who claims a burden (message) from Yahveh. It states that Yahveh will punish that person and their household. ‘Ve’ means ‘and’. ‘Hanavi’ means ‘the prophet’. ‘Hakohayn’ means ‘the priest’. ‘Haahm’ means ‘the people’. ‘Asher’ means ‘who’ or ‘that’. ‘Yomar’ means ‘he says’. ‘Massah’ means ‘burden’ or ‘message’. ‘Yahveh’ is the proper name of God. ‘Ufakadti’ means ‘I will punish’. ‘Al’ means ‘on’ or ‘upon’. ‘Haish’ means ‘the man’. ‘Hahu’ means ‘that’ or ‘the same’. ‘Veal’ means ‘and upon’. ‘Beito’ means ‘his house’.
[JER.23.35] Thus you shall say, each to his fellow, and each to his brother, what has Yahveh answered, and what has Yahveh spoken? [§]
koh to'amru ish al-re'ehu ve'ish el-achiv, meh-anah Yahveh, umeh-dibber Yahveh.
This verse consists of instructions to say something to one another, specifically asking what Yahveh has answered and what Yahveh has spoken. "Koh" means 'thus' or 'so'. "To'amru" is a command to 'say'. "Ish" means 'man' or 'someone'. "Al-re'ehu" means 'to his fellow'. "Ve'ish el-achiv" means 'and someone to his brother'. "Meh-anah" means 'what answered'. "Yahveh" is the proper name of God. "Umeh-dibber" means 'and what spoke'.
[JER.23.36] And the burden of Yahveh, do not remember it anymore, for the burden will be to each person a word of their own. And you have twisted the words of the living Gods, Yahveh of hosts, our God. [§]
u-mas-sa YHVH lo tiz-keru-od ki ha-mas-sa yi-hyeh le-ish de-varo va-ha-fak-tem et-div-rei Elohim khay-im Yahveh tze-va-ot Eloheinu.
This verse discusses a burden or prophecy that the people should not remember, as each person will have their own word concerning it. It warns against twisting the words of the living God, Yahveh of hosts, our God.
[JER.23.37] Thus say to the prophet: “What answered you, Yahveh, and what spoke Yahveh?” [§]
Koh tomar el-hanavi, mah-anah-kah Yahveh, u-mah-diber Yahveh.
This verse asks what the prophet has been answered by Yahveh, and what Yahveh has spoken. “Koh tomar” means “thus say”. “El-hanavi” means “to the prophet”. “Mah-anah-kah” asks “what answered you?”. “U-mah-diber” asks “and what spoke?”.
[JER.23.38] And if you say, "The burden of Yahveh," therefore thus says Yahveh: because you have spoken this word, "The burden of Yahveh," I have sent to you, saying, do not say, "The burden of Yahveh." [§]
ve-im-mas-sa YHVH to-me-ru lakhen koh amar YHVH ya-an a-mar-chem et-ha-da-var ha-zeh mas-sa YHVH va-esh-lach a-lechem le-e-mor lo to-me-ru mas-sa YHVH.
This verse involves a rebuke regarding the inappropriate claiming of a prophetic message as originating directly from Yahveh. The repeated phrase 'mas-sa YHVH' translates to 'the burden of Yahveh'. The speaker is correcting those who falsely attribute messages to Yahveh, stating that Yahveh did not send such a message and specifically forbids them from continuing to claim it as Yahveh's 'burden'.
[JER.23.39] Therefore, behold, here I am, and I will forget you, carrying you away, and I will abandon you, and the city which I gave to you and to your fathers, from before my face. [§]
lakhen hinneni venashiti etkem nasoa venatashti etkem ve'et ha'ir asher natati lakhem ul'avoteichem me'al panai.
This verse contains several key names and verbs. "Lakhen" means therefore. "Hinneni" means behold, here I am. "Venashiti" means I will forget. "Etkem" is a direct object marker for 'you' (plural). "Nasoa" means to carry away, or forget. "Venatashti" means I will abandon. "Etkem" again marks 'you' (plural). "Ve'et ha'ir" means and the city. "Asher" means which. "Natati" means I gave. "Lakhem" means to you. "Ul'avoteichem" means and to your fathers. "Me'al panai" means from before my face.
[JER.23.40] And I will give upon you a disgrace of forever, and shame of forever, which will not be forgotten. [§]
ve-na-ta-ti a-lei-chem cher-pat o-lam u-klim-mut o-lam a-sher lo ti-sha-chech.
This verse describes a lasting disgrace and shame that will not be forgotten. 'Ve-na-ta-ti' means 'and I will give'. 'A-lei-chem' means 'upon you'. 'Cher-pat' means 'reproach' or 'disgrace'. 'O-lam' means 'forever' or 'eternity'. 'U-klim-mut' means 'and shame'. 'A-sher' means 'that' or 'which'. 'Lo ti-sha-chech' means 'will not be forgotten'.
JER.24
[JER.24.1] Yahveh showed me, and behold, two baskets of ripe figs were placed before the temple of Yahveh, after that Nebuchadnezzar, king of Babylon, exiled Jehoiachin son of Jehoiakim, king of Judah, and the officials of Judah, and the craftsman and the smith from Jerusalem, and brought them to Babylon. [§]
hire'nee Yahveh veheenay shnei doodee te'eenim moo'adim lifnei heikhal Yahveh akharei haglut Nevukhadretzar melekh-Bavel et-Yekhanyahu ben-Yhoyakim melekh-Yehudah ve'et-sarei Yehudah ve'et-heharash ve'et-hamasger miYerushalayim vayiveem Babel.
This verse describes a vision shown to the prophet. It recounts a scene of ripe figs appearing before the temple of Yahveh, following the exile of King Jehoiachin of Judah, the officials of Judah, the craftsmen and smiths from Jerusalem to Babylon by King Nebuchadnezzar of Babylon. 'Doodee' is a poetic word for fig.
[JER.24.2] The basket, one, figs good very, like the figs of the first ripe. And the basket, one, figs bad very, that will not be eaten because of their badness. [§]
ha-dud ehad te-e-neem to-vot me-od kit-e-nei ha-bak-kur-ot ve-ha-dud ehad te-e-neem ra-ot me-od a-sher lo-te-e-chal-na me-ro-a.
This verse describes two baskets of figs presented to the king. 'Ha-dud' refers to 'the basket'. 'Ehad' means 'one' or 'a'. 'Te-e-neem' means 'figs'. 'Tovot' means 'good'. 'Me-od' means 'very'. 'Kit-e-nei' means 'like the figs of'. 'Ha-bak-kur-ot' means 'the first ripe'. 'Ra-ot' means 'bad'. 'A-sher' means 'that'. 'Lo-te-e-chal-na' means 'will not be eaten'. 'Me-ro-a' means 'because of their badness'. The verse contrasts a basket of very good, ripe figs with a basket of very bad figs that are not to be eaten.
[JER.24.3] And Yahveh said to me, "What do you see, Jeremiah?" And I said, "Figs. The good figs are very good, and the bad figs are very bad, so much so that they cannot be eaten." [§]
vayomer Yahveh elay mah-atah ro'eh Yirmeyahu va'omer te'inim hatte'inim hatovot tovot me'od veharaot raot me'od asher lo te'ekhalnah meroh'a
This verse describes a vision that Yahveh shows to Jeremiah. Yahveh asks Jeremiah what he sees, and Jeremiah responds that he sees figs. He clarifies that the good figs are very good, and the bad figs are very bad, to the point they are not fit to be eaten.
[JER.24.4] And it happened, the word of Yahveh came to me to say. [§]
va-yhi d'var-yahveh elai le'mor
This verse begins with a conjunction meaning "and it happened". "D'var" means "word" or "matter". "Yahveh" is the proper name of God. "Elai" means "to me". "Le'mor" means "to say". Therefore, the verse describes a divine communication initiated with the speaker.
[JER.24.5] Thus says Yahveh, the Gods of Israel: As these good figs are, so will I recognize the exile of Judah, whom I have sent from this place to the land of Babylonia for good. [§]
Koh-amar Yahveh Elohei Yisrael, katte’inim hatovot ha’eleh, ken-achir et-galut Yehudah asher shilachti min-hamakom hazeh eretz Kasdim letovah.
This verse begins with the common formula "Thus says…". “Yahveh” is the proper name of the God of Israel. “Elohei” means “the Gods of”. “Yisrael” is Israel. “Katte’inim” means figs. “Hatovot” means good. “Ha’eleh” means these. “Ken” means so or thus. “Achir” means I will recognize or acknowledge. “Et” is a grammatical particle. “Galut” means exile or captivity. “Yehudah” is Judah. “Asher” means who or which. “Shilachti” means I have sent. “Min” means from. “Hamakom” means the place. “Hazeh” means this. “Eretz” means land. “Kasdim” is Babylonia. “Letovah” means for good.
[JER.24.6] And I will set my eyes upon them for good, and I will return them upon this land. And I will build them, and I will not destroy, and I will plant them, and I will not pluck them up. [§]
vesamti einei aleihem letova vahashivtim al-ha'aretz hazzot uvenitim velo ehros unta'atim velo etosh.
This verse contains a promise of restoration. "vesamti" means "and I will set". "einei" means "my eyes". "aleihem" means "upon them". "letova" means "for good". "vahashivtim" means "and I will return". "al-ha'aretz" means "upon the land". "hazzot" means "this". "ubenitim" means "and I will build". "velo ehros" means "and I will not destroy". "unta'atim" means "and I will plant". "velo etosh" means "and I will not pluck up". The verse is a declaration by God of his intention to bless and restore his people, promising to build, plant, and protect them.
[JER.24.7] And I will give them a heart to know me, for I am Yahveh. And they will be to me a people, and I will be to them the Gods, for they will return to me with all their heart. [§]
ve-natati lahem lev lada'at oti ki ani Yahveh ve-hayu-li le'am ve-anochi ehyeh lahem le'Elohim ki-yashuvu elai bechol-levam.
This verse describes God promising to give a people a heart to know Him. The speaker identifies as Yahveh and states that they will be the people’s God if the people return to Him with all their heart.
[JER.24.8] And as the bad figs that cannot be eaten because of their rottenness, so says Yahveh, thus will I give King Zedekiah of Judah and his officials and the remnant of Jerusalem who remain in this land, and those who dwell in the land of Egypt. [§]
vekhatte'enim ha'ra'ot asher lo te'ekhalna meroa ki koh amar Yahveh ken etten et tzidqiyahu melekh yehudah ve'et sarav ve'et she'erit yerushalayim hanish'arim ba'aretz hazot vehayosvim be'eretz mitzrayim.
This verse describes a prophetic analogy using bad figs to represent the fate of King Zedekiah, his officials, and the remnant of Jerusalem. It asserts that, just as bad figs are inedible and worthless, so too will Zedekiah and those remaining in Jerusalem be treated. It also mentions those who will be dwelling in the land of Egypt.
[JER.24.9] I will give them as a terror, as evil, to all the kingdoms of the earth, as a disgrace and as a proverb, as a taunt and as a curse, in all the places where I will drive them. [§]
oo-net-tee-eem le-za-vah-eh le-rah-ah le-chol mam-lech-ot ha-ah-retz le-cher-pah oo-le-mah-shal leesh-nee-nah ve-leek-lah-lah be-chol-ham-ko-mot ah-sher-ah-dee-chem shahm.
This verse describes a consequence of disobedience – nations will become a source of horror, evil, disgrace, a proverb, a taunt, and a curse because of where Yahveh will drive them. The verse uses several words describing negative reputations and lasting infamy.
[JER.24.10] And I will send among them the sword, the famine, and the pestilence, until their completion from above the land that I gave to them and to their fathers. [§]
vəšillāḥtī vāvem et-haḥerev et-harā’āv vēt-hadāvʿar ʿad-tummām mēʿal ha’adamāh ašer-nātattī lāhem věla’avōtehem.
This verse describes God sending sword, famine, and pestilence upon a land He gave to people and their ancestors. The verse uses the direct object marker ‘et’ before the nouns ‘sword’, ‘famine’, and ‘pestilence’ signifying they are the direct object of the verb ‘send’. The preposition ‘ʿal’ indicates location, ‘from above’ in this case, while ‘me’al’ signifies ‘from’. ‘Ad’ means ‘until’ or ‘to completion’. The possessive pronoun ‘lāhem’ means ‘to them’ and ‘vela’avotehem’ means ‘and to their fathers’.
JER.25
[JER.25.1] The word that came to Jeremiah concerning all the people of Judah was this: it happened in the fourth year of Jehoiakim, son of Josiah, king of Judah, which was also the first year of Nebuchadnezzar, king of Babylon. [§]
ha-da-var a-shehr ha-ya-hu al-yir-me-ya-hu al-kol am ye-hu-da ba-sha-nah ha-re-vi-it li-yo-ya-kim ben-yo-a-shi-ya-hu me-lech ye-hu-da hi ha-sha-nah ha-ri-sho-nit li-nev-u-kad-re-atz-zar me-lech ba-vel.
This verse introduces the prophetic word that came to Jeremiah concerning all the people of Judah. It establishes the historical context by stating that it occurred in the fourth year of the reign of Jehoiakim, son of Josiah, king of Judah. Simultaneously, it marks this same year as the first year of the reign of Nebuchadnezzar, king of Babylon.
[JER.25.2] That which spoke Jeremiah the prophet upon all the people of Judah and upon all the dwellers of Jerusalem to say: [§]
asher diber yirmeyahu hannavi al kol am yehudah ve'el kol yoshvei yerushalayim le'emor.
This verse introduces a prophetic utterance. 'Asher' means 'that' or 'which'. 'Diber' means 'spoke'. 'Yirmeyahu' is the prophet Jeremiah's name. 'Hannavi' means 'the prophet'. 'Al kol am yehudah' means 'upon all the people of Judah'. 'Ve'el kol yoshvei yerushalayim' means 'and upon all the dwellers of Jerusalem'. 'Le'emor' means 'to say'.
[JER.25.3] From the thirteenth year of Josiah, son of Amon, king of Judah, until this day, the word of Yahveh has been with me for twenty-three years, and I have spoken to you early and often, but you have not listened. [§]
Min-shlosh esreh shanah l’Yoashiyahu ben-Amon melekh Yehudah ve’ad hayom hazeh zeh shalosh ve’esrim shanah hayah devar-Yahveh elai va’adaber aleichem ashkem udaber velo shma’tem.
This verse details the duration of a prophetic message. It states that from the thirteenth year of Josiah, son of Amon, king of Judah, until ‘this day’, the word of Yahveh has been with the speaker for twenty-three years, during which time the speaker has continually spoken to the people, but they have not listened.
[JER.25.4] And Yahveh sent to you all His servants the prophets early and repeatedly, but you did not hear, and you did not incline your ears to hear. [§]
ve-sha-lach Yahveh a-lei-chem et-kol-a-va-dav ha-ne-vi-im ha-sh-khem ve-sha-loch ve-lo shma-tem ve-lo hi-titem et-oz-nei-chem li-shmo-a.
This verse describes Yahveh sending prophets to the people, but they did not listen. 've-sha-lach' means 'and He sent'. 'Yahveh' is the proper name of God. 'a-lei-chem' means 'to you'. 'et-kol-a-va-dav' means 'all His servants'. 'ha-ne-vi-im' means 'the prophets'. 'ha-sh-khem' means 'early' or 'promptly'. 've-lo shma-tem' means 'and you did not hear'. 've-lo hi-titem' means 'and you did not incline'. 'et-oz-nei-chem' means 'your ears'. 'li-shmo-a' means 'to hear'.
[JER.25.5] To say, "Please, every person turn back from his or her bad way, and from the evil of your deeds, and return to the land that Yahveh gave to you and your ancestors, from forever and to forever." [§]
Le'mor shuvu-na ish midarkho har'ah umeroe ma'aleleichem veshu al-ha'adamah asher natan Yahveh lachem ulavoteichem lemin olam ve'ad olam.
This verse is a call to repentance. "Le'mor" means "to say". "Shuvu-na" is a plea for people to turn back. "Ish" means person. "Midarkho har'ah" means from his/her bad way. "Umeroe ma'aleleichem" means and from the evil of your deeds. "Veshu al-ha'adamah" means and return to the land. "Asher natan Yahveh lachem ulavoteichem" means which Yahveh gave to you and your ancestors. "Lemin olam ve'ad olam" means from forever and to forever.
[JER.25.6] And do not go after other Gods to serve them and to worship them, and do not anger me with the work of your hands, and I will not bring disaster upon you. [§]
ve-al-telchu acharei elohim acherim le'avdam ulehishtachavot lahem velo-tach'isu oti bema'aseh yedeichem velo areh lachem.
This verse is a command not to follow other gods. 'Elohim' is plural, so it refers to 'the Gods'. The verse warns against serving and worshipping these other Gods and against angering Yahveh with actions of one’s hands. It concludes with a promise of not bringing disaster upon the people.
[JER.25.7] And you did not listen to God, says Yahveh, in order to make me angry with the work of your hands, to your detriment. [§]
ve-lo shma-tem elai ne-um Yahveh le-ma-an ha-khi-sei-nu-ni be-ma-aseh yedei-hem le-ra lakhem.
This verse contains several key names for God. "El" means 'God'. "Yahveh" is the personal name of God. "Ne-um" means 'says' or 'declares'. The verse describes a lack of listening to God and the resulting negative consequences. It speaks of provoking God with the works of their hands, bringing evil upon themselves.
[JER.25.8] Therefore, thus says Yahveh of hosts: because you have not listened to my words. [§]
lakhen koh amar Yahveh tsevaot ya'an asher lo-shma'tem et-devarai.
This verse begins with 'therefore', followed by 'thus says Yahveh of hosts', indicating a divine pronouncement. The reason for the pronouncement is stated as 'because you have not listened to my words'. 'Lakhen' means therefore. 'Koh' means thus. 'Amar' means said. 'Yahveh' is the proper name of God. 'Tsevaot' means hosts or armies. 'Ya'an' means because. 'Asher' is a relative pronoun meaning 'that' or 'which'. 'Lo-shma'tem' means 'you did not listen'. 'Et' is a grammatical particle. 'Devarai' means 'my words'.
[JER.25.9] Behold, I am sending and I will take all the families of the north, says Yahveh, and also Nebuchadnezzar, king of Babylon, my servant, and I will bring them upon this land and upon its inhabitants and upon all these surrounding nations. And I will utterly destroy them, and I will make them a desolation, a hissing, and ruins forever. [§]
hinnee sholeach velakachti et kol mishpachot tzapon ne'um-Yahveh veal-Nevuchadretzar melech-Bavel avdi v'haveiotim al-ha'aretz hazot veal-yoshveha veal kol-haggoyim ha'eleh saviv vehacharamtim vesamtim leshamah ulishreqah ulecharvot olam.
This verse describes Yahveh sending for and bringing various families from the north, and also Nebuchadnezzar, the king of Babylon, as Yahveh's servant, to the land and its inhabitants and all surrounding nations. Yahveh will utterly destroy them, making them a desolation, a hissing, and perpetual ruins.
[JER.25.10] And I will cause to cease from them the sound of joy and the sound of gladness, the sound of a bridegroom and the sound of a bride, the sound of grinding and the light of a lamp. [§]
vehaavadti mehem kol sason vekol simcha kol chatan vekol kalla kol rechayim veor ner.
This verse describes things that will be destroyed from them. 'Vehaavadti' means 'and I will cause to cease'. 'Mehem' means 'from them'. 'Kol' means 'voice' or 'sound'. 'Sason' means 'joy'. 'Simcha' means 'gladness' or 'happiness'. 'Chatan' means 'bridegroom'. 'Kalla' means 'bride'. 'Rechayim' means 'grinding' or 'joyous sounds'. 'Or' means 'light'. 'Ner' means 'lamp'.
[JER.25.11] And all this land will become ruin and desolation, and these nations will serve the king of Babylon for seventy years. [§]
vehayta kol-ha'aretz hazot lecharbah leshamah ve'avdu hagoyim ha'eleh et-melech bavel shiv'im shanah.
This verse describes a coming desolation of the land and the subsequent servitude of the nations to the king of Babylon for seventy years. 'vehayta' means 'and it will be'. 'kol-ha'aretz hazot' means 'all this land'. 'lecharbah leshamah' means 'to ruin and desolation'. 've'avdu' means 'and they will serve'. 'hagoyim ha'eleh' means 'these nations'. 'et-melech bavel' means 'the king of Babylon'. 'shiv'im shanah' means 'seventy years'.
[JER.25.12] And it will be, when the completion of seventy years arrives, that I will visit upon the king of Babylon and upon that nation, thus says Yahveh, their iniquity, and upon the land of the Chaldeans, and I will set it to everlasting desolation. [§]
vehaya kimelo shivim shanah efkod al-melech-bavel ve'al-hagoy hahu ne'um-Yahveh et-avonom ve'al-eretz kassdim vesamti oto leshimamot olam.
This verse speaks of a time when Yahveh will bring judgment upon the king of Babylon and the nation, as well as the land of the Chaldeans. It states that this judgment will result in everlasting desolation. 'Kimelo' means 'when the completion of' or 'when it fills'. 'Efkod' means 'I will visit', used in the sense of 'I will punish'. 'Ne'um-Yahveh' means 'thus says Yahveh'.
[JER.25.13] And I will bring upon that land all my words that I spoke against it, all the written in this book that prophesied Jeremiah against all the nations. [§]
veh-vay-ee-tee al-ha-ah-retz ha-hee-ah et-kol-dvar-ai asher-dib-arti al-ay-vah et-kol-ha-ka-toov ba-se-fer ha-zeh asher-nee-vah yer-me-yah-hoo al-kol-ha-go-yim.
This verse details a promise to bring all the words spoken against the land upon it, specifically all that is written in the book that Jeremiah prophesied against all the nations. 'veh-vay-ee-tee' means 'and I will bring'. 'al-ha-ah-retz ha-hee-ah' means 'upon the land that'. 'et-kol-dvar-ai' means 'all my words'. 'asher-dib-arti al-ay-vah' means 'that I spoke against it'. 'et-kol-ha-ka-toov' means 'all the written'. 'ba-se-fer ha-zeh' means 'in the book this'. 'asher-nee-vah yer-me-yah-hoo' means 'that prophesied Jeremiah'. 'al-kol-ha-go-yim' means 'against all the nations'.
[JER.25.14] For they served the Gods, also they, many nations and great kings. And I will repay them according to their actions and according to the work of their hands. [§]
ki avdu bam gam hema goyim rabim u'mlachim gedolim v'shilamti lahem k'fa'alam u'kma'aseh yadehem.
This verse describes how the Gods were served by many nations and great kings. Consequently, the Gods will repay them according to their actions and the work of their hands. 'Ki' means 'for' or 'because'. 'Avdu' means 'they served'. 'Bam' means 'in them' or 'to them' referring to the Gods. 'Gam hema' means 'also they'. 'Goyim rabim' means 'many nations'. 'U'mlachim gedolim' means 'and great kings'. 'V'shilamti lahem' means 'and I will repay them'. 'K'fa'alam' means 'according to their actions'. 'U'kma'aseh yadehem' means 'and according to the work of their hands'.
[JER.25.15] For thus says Yahveh, the Gods of Israel, to me: "Take the cup of the wine of wrath from my hand, and make him drink of it all the nations to which I send you to them." [§]
ki koh amar Yahveh Elohim yisrael elai kach et kos haayin hachemah hazot miyadi vehishkita oto et kol hagogoyim asher anochi sholeach otcha alehem.
This verse contains several names for God and descriptive terms. "ki" means "for" or "because". "koh" means "thus" or "so". "amar" means "said". "Yahveh" is the proper name of God, which we will translate as "Yahveh". "Elohim" means "the Gods" (plural). "yisrael" is the name of the nation Israel. "elai" means "to me". "kach" means "take". "et" is a grammatical particle. "kos" means "cup". "haayin" means "the wine". "hachemah" means "the wrath". "hazot" means "this". "miyadi" means "from my hand". "vehishkita" means "and make him drink". "oto" means "him". "et" is another grammatical particle. "kol" means "all". "hagogoyim" means "the nations". "asher" means "which". "anochi" means "I". "sholeach" means "send". "otcha" means "you". "alehem" means "to them".
[JER.25.16] And they will lament, and they will be agitated, and they will behave wildly because of the sword that I am sending among them. [§]
v'shatu v'hitgo'ashu v'hit'holalu mip'nei ha'cherev asher anochi sholeach beinotam.
This verse describes a reaction to the coming sword, specifically lamentation, agitation, and wild behavior. Let's break down the components: 'v'shatu' means 'and they will lament.' 'v'hitgo'ashu' means 'and they will be agitated'. 'v'hit'holalu' means 'and they will behave wildly'. 'mip'nei' means 'before' or 'because of'. 'ha'cherev' is 'the sword'. 'asher' is 'that' or 'which'. 'anochi' is 'I'. 'sholeach' means 'sending'. 'beinotam' means 'among them'.
[JER.25.17] And I took the cup from the hand of Yahveh, and I gave all the nations to drink, those that Yahveh sent me to. [§]
va-ekach et-ha-kos mi-yad Yahveh va-ashkeh et-kol-ha-goyim asher-shlachani Yahveh aleihem.
This verse describes taking a cup from the hand of Yahveh and giving it to all the nations that Yahveh sent the speaker to. 'Va-ekach' means 'and I took.' 'Et-ha-kos' means 'the cup.' 'Mi-yad Yahveh' means 'from the hand of Yahveh.' 'Va-ashkeh' means 'and I made drink' or 'and I gave to drink.' 'Et-kol-ha-goyim' means 'all the nations.' 'Asher-shlachani Yahveh aleihem' means 'that Yahveh sent me to them.'
[JER.25.18] Jerusalem and the cities of Judah, and its kings and its officials, to give them for ruin, for desolation, for a hiss and for a curse, as this day. [§]
et-yerushalayim ve-et-arei yehudah ve-et-melakeha et-sareiha lateit otam le-charbah le-shamah li-shreqah ve-li-qelalah kayom hazeh.
This verse describes a decree to destroy Jerusalem, the cities of Judah, its kings, and its officials. The purpose is to render them a ruin, a desolation, a hiss and a curse, as it is in this day. ‘Et’ is a particle marking the direct object. ‘Yerushalayim’ is Jerusalem. ‘Arei’ means cities. ‘Yehudah’ is Judah. ‘Melakeha’ means its kings. ‘Sareiha’ means its officials. ‘Lateit’ means to give. ‘Otam’ means them. ‘Le-charbah’ means for ruin. ‘Le-shamah’ means for desolation. ‘Li-shreqah’ means for a hiss. ‘Li-qelalah’ means for a curse. ‘Kayom’ means as the day. ‘Hazeh’ means this.
[JER.25.19] And Pharaoh, king of Egypt, and his servants, and his officials, and all his people. [§]
et-par'oh melekh-mitzrayim ve'et-'avadav ve'et-sarav ve'et-kol-'amoh
This verse lists individuals and groups associated with Pharaoh of Egypt. "Et" is a grammatical particle marking the direct object. "Par'oh" is Pharaoh. "Melekh" means king. "Mitzrayim" is Egypt. "'Avadav" means his servants. "Sarav" means his officials. "Kol" means all. "'Amo" means his people.
[JER.25.20] And all the plain, and all the kings of the land of the Philistines, and all the kings of the land of the Philistines, and Ashkelon, and Gaza, and Ekron, and the remainder of Ashdod. [§]
ve’et kol-ha’arev ve’et kol-malchei eretz ha’utz ve’et kol-malchei eretz pelishtim ve’et ashkelon ve’et azzah ve’et ekron ve’et she’erit ashdod
This verse lists various cities and their kings. 'Ve’et' is a conjunction meaning 'and'. 'Kol' means 'all'. 'Ha’arev' is 'the plain', likely referring to a geographical region. 'Malchei' is the plural of 'king', meaning 'kings'. 'Eretz' means 'land' or 'country'. 'Ha’utz' is 'the Philistines'. 'Pelishtim' is also 'the Philistines'. 'Ashkelon', 'Azzah' (Gaza), 'Ekron', and 'Ashdod' are city names. 'She’erit' means 'remnant' or 'remainder'.
[JER.25.21] Edom and Moab and the children of Ammon. [§]
Et-Edom ve-et-Moav ve-et-benei Ammon.
This verse lists three nations: Edom, Moab, and the children of Ammon. "Et" is a particle that marks the direct object. "Ve" means "and". "Benei" means "children of".
[JER.25.22] And all the kings of Tyre, and all the kings of Sidon, and all the kings of the islands who are across the sea. [§]
ve’et kol-malchei-tzor ve’et kol-malchei tzidon ve’et malchei ha’i asher be’ever ha’yam.
This verse lists the kings that were defeated. 've’et' means 'and'. 'kol' means 'all'. 'malchei' means 'kings of'. 'tzor' is the name of a city, Tyre. 'tzidon' is the name of a city, Sidon. 'ha’i' refers to the islands. 'asher' means 'who/which/that'. 'be’ever' means 'across'. 'ha’yam' means 'the sea'.
[JER.25.23] And Dedan and Teima and Buz and all the ends of Peah. [§]
ve'et-de'dan ve'et-te'ima ve'et-buz ve'et kol-qetsutsei pe'ah
This verse lists the names of various peoples and regions. ‘Ve’et’ means ‘and’. ‘De’dan’ is a proper noun, a people or region. ‘Te’ima’ is also a proper noun, another people or region. ‘Buz’ is another proper noun, referring to a people or region. ‘Kol’ means ‘all’. ‘Qetsutsei’ means ‘ends of’ or ‘extremities of’. ‘Pe’ah’ is a geographical area or region.
[JER.25.24] And all the kings of Arab, and all the kings of the desert who dwell in the desert. [§]
ve'et kol-malchei 'arab ve'et kol-malchei ha'arev hasoch'nim bamidbar
This verse lists the kings defeated by Yahveh. 'Ve'et' means 'and'. 'Kol' means 'all'. 'Malchei' is the plural of 'king', so 'kings'. 'Arab' is a proper noun, referring to a region and its people. 'Ha'arev' means 'of the desert'. 'Hasoch'nim' means 'who dwell' or 'who reside'. 'Bamidbar' means 'in the desert'.
[JER.25.25] And all the kings of Zimri, and all the kings of Eylam, and all the kings of Maday. [§]
ve'et kol-mal'kei zimri ve'et kol-mal'kei eylam ve'et kol-mal'kei maday
This verse lists kings. 'Ve'et' is a conjunction meaning 'and'. 'Kol' means 'all'. 'Mal'kei' is the plural of 'king' – 'kings of'. 'Zimri', 'Eylam', and 'Maday' are proper nouns referring to kingdoms or peoples.
[JER.25.26] And all the kings of the north, both near and far, everyone to his brother, and all the kingdoms of the land which are on the face of the earth, and the king of Sheshach will drink after them. [§]
ve'et kol-malchei hatzafon hakerovim vehaharochim ish el achiv ve'et kol-hamamlachot ha'aretz asher al-pnei ha'adamah umelach sheshach yishte acharehem.
This verse lists various kings and kingdoms that will fall. 'Ve'et' means 'and'. 'Kol' means 'all'. 'Malchei' is the plural of 'king', meaning 'kings'. 'Hatzapon' means 'the north'. 'Hakerovim' means 'the near ones'. 'Vehaharochim' means 'and the far ones'. 'Ish el achiv' means 'man to his brother', an idiom indicating everyone. 'Hamamlachot' means 'the kingdoms'. 'Ha'aretz' means 'the land'. 'Asher' means 'which'. 'Al-pnei' means 'on the face of'. 'Ha'adamah' means 'the earth'. 'Melach' means 'king'. 'Sheshach' is a proper noun, a kingdom or king. 'Yishte' means 'will drink'. 'Acharehem' means 'after them'.
[JER.25.27] And you shall say to them, "'Sokoh' says Yahveh of hosts, the Gods of Israel: Drink and become intoxicated, and fall, and do not rise again, because of the sword which I am sending among you." [§]
ve'amarta alehem sokoh amar Yahveh tzevaot Elohei Yisrael shtu vesichru ukiyu veniflu velo takumu mipnei haherev asher anokhi sholeach beinichem.
This verse is a prophetic message delivered through a messenger. It instructs the people to drink and become intoxicated, believing they will fall and not rise again because of the sword Yahveh is sending among them. The name 'Sokoh' appears to be a symbolic name for a false security or a deceptive message. 'Yahveh tzevaot' means 'Yahveh of hosts' or 'Yahveh of armies'. 'Elohei Yisrael' means 'the Gods of Israel'.
[JER.25.28] And it will be that when they refuse to take the cup from your hand to drink, then you will say to them, “Thus says Yahveh of hosts, drink, you will drink again.” [§]
ve-ha-ya ki ye-ma-anu la-ka-hat ha-kos mi-yad-kha li-shtot ve-amar-ta a-lei-hem koh amar Yahveh tze-va-ot sha-to ti-sht-u
This verse describes a scenario where people refuse to drink from a cup offered to them. The speaker is instructed to deliver a message from Yahveh of hosts, commanding them to drink, and to drink again.
[JER.25.29] For behold, in the city where my name is called upon it, I will begin to pardon evil, and you, you will be cleansed; you will not be cleansed, for I am calling a sword upon all who dwell in the land, says Yahveh of hosts. [§]
kee heeneh ba'eer asher neeqra shmee aleyha anokhee mechayl leharah ve'atem heenakee teenaku lo teenaku kee cherev anee koreh al-kol yoshvey ha'aretz ne'oom Yahveh tzeva'ot.
This verse describes a situation where God will not forgive the wickedness of a city that bears God’s name, and instead will bring a sword upon all who dwell in the land. It emphasizes the seriousness of claiming to represent God while not living righteously. ‘Ba’eer asher neeqra shmee aleyha’ literally means ‘in the city that my name is called upon it.’ ‘Mechayl leharah’ means ‘to pardon evil.’ ‘Tzeva’ot’ means ‘hosts’ or ‘armies,’ used to emphasize God’s power.
[JER.25.30] And you shall prophesy to them all these words and say to them, “Yahveh roars from on high and from his holy dwelling place lets out his voice. He roars, he roars over his land, a shout like those treading grapes, it answers to all who dwell on the earth.” [§]
ve-atah tinaveh alehem et kol-ha-devarim ha-eleh ve-amarta alehem Yahveh mi-marom yishag u-mim-meon qadsho yitten qolo shag yishag al-navehu heidad ke-dorkhim yaaneh el kol-yoshvei ha-aretz.
This verse is a prophetic declaration. It instructs a prophet to speak God’s message to the people. It describes Yahveh roaring from on high and from his holy dwelling place, like the sound of grape-treaders, and it will be heard by all who dwell on the earth. 'Marom' refers to height, and 'meon qadsho' means 'his holy dwelling'. 'Dorkhim' refers to those who tread grapes for wine.
[JER.25.31] A tumult has come to the end of the earth, for there is a dispute belonging to Yahveh among the nations. He will judge all flesh. The wicked ones He has given to the sword, says Yahveh. [§]
bah sha'on ad-kitz-eh ha-aretz ki riv liyhveh bagoyim nishpat hu lechol-basar harsha'im netanam lacherev ne'um-yhveh.
This verse describes a coming tumult reaching to the ends of the earth, because there is a dispute belonging to Yahveh amongst the nations. He will judge all flesh; the wicked ones He has given to the sword, says Yahveh.
[JER.25.32] Thus says Yahveh of Hosts, behold, evil is going out from nation to nation, and a great storm will be roused from the regions of the land. [§]
Koh amar Yahveh Tsevaot, hineh ra'ah yotzet migoy el-goy, vesahar gadol ye'or mi-yirk'tei-aretz.
This verse begins with the formula 'Thus says Yahveh Tsevaot' meaning 'Thus speaks Yahveh of Hosts'. 'Ra'ah' means evil or disaster. 'Yotzet' means 'going out' or 'coming forth'. 'Migoy el-goy' means 'from nation to nation'. 'Sahar' means a storm or tempest. 'Gadol' means great. 'Ye'or' means 'will be roused' or 'will awaken'. 'Mi-yirk'tei-aretz' means 'from the regions of the land'.
[JER.25.33] And those slain by Yahveh will be, on that day, from one end of the earth to the other. They will not be lamented, and they will not be gathered, and they will not be buried. They will be as refuse on the face of the earth. [§]
ve-ha-yu chal-lei ye-ho-vah bay-yom ha-hu mik-tzeh ha-a-retz ve-ad k-tzeh ha-a-retz lo yis-sa-fe-du ve-lo ye-es-fu ve-lo yik-ka-be-ru le-do-men al-pe-nei ha-a-da-mah yih-yu.
This verse describes the fate of those who are slain by Yahveh. ‘Chal-lei’ means ‘those slain’ or ‘the wounded’. ‘Bay-yom ha-hu’ means ‘on that day’. ‘Mik-tzeh ha-a-retz ve-ad k-tzeh ha-a-retz’ means ‘from one end of the earth to the other’. The repeated ‘lo’ followed by verbs indicates things that will *not* happen to the slain – they will not be lamented, gathered, or buried. ‘Le-do-men’ means ‘as refuse’ or ‘as dung’. ‘Al-pe-nei ha-a-da-mah’ means ‘on the face of the earth’. ‘Yih-yu’ means ‘they will be’.
[JER.25.34] Wail, you shepherds, and cry out, and roll in the dust, you powerful ones of the flock, for your days are full to be slaughtered, and your scattering is coming, and you will fall like a desirable vessel. [§]
hey-lee-loo hah-roe-eem veh-zah-keh-oo veh-heet-pah-lesh-oo ah-dee-ray hah-tson khee-mah-loo yeh-may-khem lee-tvo-akh oo-teh-fo-tzo-tey-khem oo-neh-pah-ltehm kee-khlee-kheh-meh-dah.
This verse is addressed to shepherds and powerful leaders of the flock, warning them of impending slaughter. 'Hey-lee-loo' is an imperative, likely meaning 'wail!' or 'lament!' 'Hah-roe-eem' are the shepherds, 'Adirei hatson' are the powerful of the flock. The verse states their days for slaughter are full, and they will be shattered like a desirable vessel.
[JER.25.35] And escape will be lost from the shepherds, and deliverance from the powerful owners of the flock will not occur. [§]
ve-avad manos mi-ha-ro'im u-fleita me-addirai ha-tson
This verse describes a situation where escape from the shepherds will fail and deliverance from powerful owners of the flock will not occur. 'avad' means to perish or be lost. 'manos' means escape or refuge. 'ha-ro'im' means the shepherds. 'u-fleita' means and deliverance/escape. 'me-addirai' means from the powerful ones. 'ha-tson' means the flock/sheep.
[JER.25.36] The voice of the shepherds' cry and the wailing of the powerful of the flock, for Yahveh devastates their pasture lands. [§]
Qol tza'aqat ha-ro'im ve-yil'lat adirei ha-tson ki-shoded Yahveh et-mar'itam.
This verse describes a lament over the destruction of pasture lands. "Qol" means voice. "Tza'aqat" means a cry or shouting. "Ha-ro'im" means the shepherds. "Ve-yil'lat" means and the wailing. "Adirei" means powerful ones, in this context referring to the fat sheep or flock leaders. "Ha-tson" means the flock. "Ki" means for or because. "Shoded" means destroyer or devastator. "Yahveh" is the proper name of God. "Et" is a grammatical marker indicating the direct object. "Mar'itam" means their pasture lands.
[JER.25.37] And the beauty of peace will be diminished because of the intensity of Yahveh's anger. [§]
ve-nad-am-oo ne-ot ha-shalom mip-nei kha-ron af-Yahveh
This verse describes the beauty of peace being diminished or failing because of the intensity of Yahveh's anger. 'Ve' is a conjunction meaning 'and'. 'Nad-am-oo' means 'to be diminished, to fail, to be brought to naught'. 'Ne-ot' is the plural of 'ne-ah', meaning beauty, pleasantness, or delight. 'Ha-shalom' means 'the peace'. 'Mip-nei' means 'because of' or 'in the face of'. 'Kha-ron' means 'intensity, burning'. 'Af' means 'anger, wrath'. 'Yahveh' is the proper name of God.
[JER.25.38] He abandoned it like a lion forsakes his shelter, for their land was made desolate because of the anger of the dove and because of the anger of His face. [§]
azav kach-peh-eer suk-ko, ki-hay-tah ar-tzam lish-amah mip-nei char-on ha-yo-nah u-mip-nei char-on apo.
This verse describes a forsaking, comparing it to a lion abandoning its shelter. It states the land was made desolate because of the anger of the dove and the anger of His face. 'Dove' here is used metaphorically, and 'His face' refers to God's presence or expression of wrath. 'Azav' means 'he abandoned.' 'Kach-peh-eer' means 'like a lion.' 'Suk-ko' means 'his shelter.' 'Ar-tzam' means 'their land.' 'Lish-amah' means 'to desolation.' 'Mip-nei' means 'because of.' 'Char-on' means 'anger.' 'Apo' means 'face.'
JER.26
[JER.26.1] In the beginning of the reign of Jehoiakim son of Josiah, king of Judah, this word came from Yahveh to say: [§]
bə·rê·’šîṯ mam·lə·ḵūṯ yə·hō·yā·qîm ben-yō·’ă·šî·yā·hū me·leḵְ yə·hū·ḏāhā hā·yāh ha·ḏā·ḇār ha·zəh mē·’êṯ yə·hā·veh lə·’ō·mer.
This verse begins by stating 'In the beginning of the reign...' followed by the name of a king, Jehoiakim, son of Josiah, king of Judah. It then states 'the word was this from Yahveh to say'. The structure is a typical introductory formula in prophetic writings, establishing the context and source of a message.
[JER.26.2] Thus says Yahveh, "Stand in the courtyard of Yahveh’s house, and you shall speak to all the cities of Judah that come to worship in Yahveh’s house, all the words that I have commanded you to speak to them. Do not diminish a word." [§]
Koh amar Yahveh, amod bachatzar beit Yahveh, vedibarta al kol arei Yehudah habaim lehishtachavot beit Yahveh, et kol hadvarim asher tzivticha ledaber alehem, al tigra davar.
This verse is a command from Yahveh to the prophet Jeremiah. Yahveh tells Jeremiah to stand in the courtyard of Yahveh’s house and to speak to all the cities of Judah that come to worship in Yahveh’s house. He is to deliver all the words that Yahveh commanded him to speak to them and to not diminish anything from the message.
[JER.26.3] Perhaps they will hear and return, each one from his evil way, and I will relent concerning the evil that I intend to do to them because of the evil of their deeds. [§]
oo-lai yish-meh-oo v-ya-shoo-voo eesh mee-dar-ko ha-ra-ah v-nee-cham-tee el-ha-ra-ah a-sher a-no-kee cho-shev la-asot la-hem mee-peh-nee ro-ah ma-al-lei-hem.
This verse expresses a conditional promise. It states that if the people listen and turn away from their evil ways, then Yahveh will relent and not do the evil He planned for them because of the wickedness of their deeds. 'Oo-lai' means 'perhaps' or 'maybe'. 'Yish-meh-oo' means 'they will hear'. 'Ya-shoo-voo' means 'they will return'. 'Eesh' means 'a person' or 'each one'. 'Dar-ko' means 'his way'. 'Ha-ra-ah' means 'the evil'. 'V-nee-cham-tee' means 'and I will relent'. 'El-ha-ra-ah' means 'concerning the evil'. 'A-sher' means 'that'. 'A-no-kee' means 'I'. 'Cho-shev' means 'I think' or 'I intend'. 'La-asot' means 'to do'. 'La-hem' means 'to them'. 'Mee-peh-nee' means 'because of'. 'Ro-ah' means 'evil'. 'Ma-al-lei-hem' means 'their deeds'.
[JER.26.4] And you shall say to them, "Thus says Yahveh: if you do not listen to me to walk in my teaching that I gave before you..." [§]
ve-amar-ta a-lei-hem koh amar Yahveh im-lo tishma-u ei-lai le-lekhet be-torati asher natati lifneikhem.
This verse is a direct speech from God to the people. 've-amar-ta' means 'and you shall say'. 'a-lei-hem' means 'to them'. 'koh amar' means 'thus says'. 'Yahveh' is the proper name of God. 'im-lo tishma-u' means 'if you do not listen'. 'ei-lai' means 'to me'. 'le-lekhet' means 'to walk'. 'be-torati' means 'in my teaching'. 'asher natati' means 'that I gave'. 'lifneikhem' means 'before you'.
[JER.26.5] To hear about the words of my servants the prophets that I am sending to you, and early I sent, and you did not hear. [§]
lishmoa al-divrei avaday hann'vi'im asher anokhi sholeach aleikhem v'hashkem v'shaloch v'lo shma'tem.
This verse details God's frustration with the people for not listening to the prophets he sent to them. 'lishmoa' means 'to hear'. 'al-divrei' means 'about the words'. 'avaday' means 'my servants'. 'hann'vi'im' means 'the prophets'. 'asher' means 'that'. 'anokhi' means 'I'. 'sholeach' means 'sending'. 'aleikhem' means 'to you'. 'v'hashkem' means 'and early'. 'v'shaloch' means 'and send'. 'v'lo shma'tem' means 'and you did not hear'.
[JER.26.6] And I will give this house like Shiloh, and this city I will give to a curse to all the nations of the earth. [§]
v'natati et-habayit hazeh k'shilo v'et-ha'ir hazot etten liklalah l'chol goyei ha'aretz.
This verse describes a prophetic declaration of destruction and cursing. "v'natati" means "and I will give". "et-habayit hazeh" means "this house". "k'shilo" means "like Shiloh" (referencing the destruction of Shiloh). "v'et-ha'ir hazot" means "and this city". "etten liklalah" means "I will give to a curse". "l'chol goyei ha'aretz" means "to all the nations of the earth".
[JER.26.7] And the priests and the prophets and all the people heard Jeremiah speaking these words in the house of Yahveh. [§]
Va-yish-me-u ha-ko-ha-nim ve-ha-ne-vi-im ve-chol-ha-am et-Yir-me-ya-hu me-da-ber et-ha-de-va-rim ha-e-leh be-beit Ye-ho-vah.
This verse describes the people hearing Jeremiah speak. 'Va-yish-me-u' means 'and they heard'. 'Ha-ko-ha-nim' refers to 'the priests'. 'Ve-ha-ne-vi-im' means 'and the prophets'. 'Ve-chol-ha-am' means 'and all the people'. 'Et-Yir-me-ya-hu' refers to 'Jeremiah'. 'Me-da-ber' means 'speaking'. 'Et-ha-de-va-rim ha-e-leh' means 'these words'. 'Be-beit Ye-ho-vah' means 'in the house of Yahveh'.
[JER.26.8] And it happened, when Jeremiah finished speaking all that God commanded him to speak to all the people, that the priests and the prophets and all the people seized him, saying, “You shall surely die.” [§]
Va-yhi ke-kalot Yirmiyahu le-daber et kol asher tzivah Yahveh le-daber el kol ha-am va-yitpesu oto ha-kohanim ve-ha-nevi'im ve-kol ha-am le'emor mot tamut.
This verse describes the reaction of the priests, prophets, and people to Jeremiah after he finished delivering God’s message. ‘Va-yhi’ means ‘and it happened.’ ‘Ke-kalot’ means ‘when finished.’ ‘Yirmiyahu’ is the name Jeremiah. ‘Le-daber’ means ‘to speak’. ‘Et’ is a particle marking the direct object. ‘Kol asher tzivah’ means ‘all that commanded’. ‘Yahveh’ is the name of God. ‘El kol ha-am’ means ‘to all the people.’ ‘Va-yitpesu oto’ means ‘they seized him.’ ‘Ha-kohanim’ means ‘the priests.’ ‘Ve-ha-nevi’im’ means ‘and the prophets.’ ‘Le’emor’ means ‘saying’. ‘Mot tamut’ means ‘death, die’ or ‘you shall surely die.’
[JER.26.9] Why do you trust in the name of Yahveh, saying like Shiloh will be this house, and this city will be ruined without a resident? And all the people gathered to Jeremiah in the house of Yahveh. [§]
maddua nibeta beshem-yahveh leemor keshilo yihyeh habayit hazeh vehair hazot techarab meein yoshev vayikahael kol-haam el-yirmeyahu bebeit yahveh.
This verse asks why the people are trusting in the name of Yahveh, saying that like Shiloh, this house and city will be destroyed without an inhabitant. It then states that all the people gathered to Jeremiah in the house of Yahveh.
[JER.26.10] And the leaders of Judah heard these words, and they went from the king’s house to the house of Yahveh, and they sat at the entrance of the new gate of Yahveh. [§]
vayishma'u sarei yehudah et hadvarim ha'eleh vayalu mibeit hammelech beit yahveh vayeshvu bepetach sha'ar yahveh hahadash.
This verse describes the leaders of Judah hearing certain words and then going from the king's house to the house of Yahveh and sitting at the entrance of the new gate of Yahveh. The verse uses 'sarei' meaning leaders or princes, 'hadvarim ha'eleh' meaning 'these words', 'beito' meaning 'house of', and 'sha'ar' meaning 'gate'.
[JER.26.11] And the priests and the prophets said to the leaders and to all the people, saying, “A sentence of death to this man, because he prophesied against this city, as you have heard with your ears.” [§]
va-yom-roo ha-co-ha-neem ve-ha-ne-vee-eem el-ha-sa-reem ve-el-kol-ha-am le-emor mish-pat-ma-vet la-ish ha-zeh kee nee-vah el-ha-eer ha-zot ka-asher shma-tem be-oz-nei-chem.
This verse describes priests and prophets speaking to leaders and all the people, declaring a death sentence against a man who prophesied against the city, as they have heard.
[JER.26.12] And Jeremiah said to all the rulers and to all the people, saying, "Yahveh sent me to prophesy to this house and to this city all the words that you have heard." [§]
vaYomer yirmiyahu el kol haSarim ve'el kol ha'am le'emor yevaveh shalachani lehinaveh el haBayit haZeh ve'el ha'ir haZot et kol haDevarim asher shma'tem.
This verse comes from Jeremiah chapter 26, verse 6. 'vaYomer' means 'and he said'. 'yirmiyahu' is the name Jeremiah. 'el' means 'to'. 'kol' means 'all'. 'haSarim' means 'the rulers'. 've'el' means 'and to'. 'ha'am' means 'the people'. 'le'emor' means 'to say'. 'yevaveh' is the name Yahveh. 'shalachani' means 'He sent me'. 'lehinaveh' means 'to prophesy'. 'el' means 'to'. 'haBayit' means 'the house'. 'haZeh' means 'this'. 've'el' means 'and to'. 'ha'ir' means 'the city'. 'haZot' means 'this'. 'et' is a particle indicating a direct object. 'kol' means 'all'. 'haDevarim' means 'the words'. 'asher' means 'that'. 'shma'tem' means 'you have heard'.
[JER.26.13] And now improve your ways and your deeds, and hear in the voice of Yahveh, the Gods, your God, and may Yahveh relent from the evil that He spoke against you. [§]
ve'atah heiteevu darkeichem uma'aleichem veshim'u bekole Yahveh Eloheichem veyinachem Yahveh el-hara'ah asher dibber aleichem.
This verse is a call to repentance. 'Ve'atah' means 'and now.' 'Heiteevu' means 'improve.' 'Darkeichem' means 'your ways.' 'Uma'aleichem' means 'and your deeds.' 'Veshim'u' means 'and hear.' 'Bekole' means 'in the voice of.' 'Yahveh Eloheichem' is 'Yahveh, the Gods, your God.' 'Veyinachem' means 'and may relent.' 'El-hara'ah' means 'from the evil.' 'Asher dibber aleichem' means 'that He spoke against you.'
[JER.26.14] And I, here I am in your hand, do to me as good and as right in your eyes. [§]
va-ani hin-ni be-yed-chem, asu-li ka-tov ve-kayashar be-einechem.
This verse contains a first-person pronoun ('ani' meaning 'I'), a demonstrative pronoun ('hin-ni' meaning 'here I am'), a prepositional phrase ('be-yed-chem' meaning 'in your hand'), a verb ('asu' meaning 'do'), a pronoun ('li' meaning 'to me'), a comparative phrase ('ka-tov' meaning 'as good'), a conjunction ('ve' meaning 'and'), another comparative phrase ('kayashar' meaning 'as straight/right'), a prepositional phrase ('be-einechem' meaning 'in your eyes').
[JER.26.15] But you will certainly know that if those who cause death are the ones doing it, it is because you yourselves are shedding innocent blood, both upon yourselves and upon this city and its inhabitants. For truly, Yahveh sent me to you to speak all these words in your ears. [§]
akh yadōa tedʿū kī im-memītīm atem ʾōtī kī-dām nāqī atem nōtnīm ʿālēkhem wēʾel-hāʿīr hazzōʾt wēʾel-yōšəḇēhā kī-ḇeʾemet šəlāḥanī Yahveh ʿālēkhem ledabber bəʾoznēkhem ʾet kāl-hadəḇārīm hāʾelleh.
This verse is a declaration of innocence by a prophet who is being accused of inciting harm. The prophet states that any harm that comes to the people is not his doing, but their own, because they are shedding innocent blood. He emphasizes that Yahveh genuinely sent him to deliver these words to them. 'Akh' means 'but' or 'only'. 'Yadōa' means 'you will know'. 'Tedʿū' means 'you will know'. 'Im-memītīm' means 'if those who cause death'. 'ʾŌtī' means 'me'. 'Kī-dām nāqī' means 'because innocent blood'. 'Nōtnīm ʿālēkhem' means 'you give upon yourselves'. 'Wēʾel-hāʿīr hazzōʾt' means 'and to this city'. 'Wēʾel-yōšəḇēhā' means 'and to its inhabitants'. 'Kī-ḇeʾemet' means 'because truly'. 'Šəlāḥanī' means 'He sent me'. 'Yahveh' is the proper name of the God of Israel. 'ʿĀlēkhem' means 'upon you'. 'Ledabber' means 'to speak'. 'Bəʾoznēkhem' means 'in your ears'. 'ʾEt kāl-hadəḇārīm hāʾelleh' means 'all these words'.
[JER.26.16] The leaders and all the people said to the priests and to the prophets, "This man does not deserve a sentence of death, for he spoke in the name of Yahveh, our Gods." [§]
vayomru hasarim vechal haam el hakohenim ve el haneviim ein laish hazeh mishpat mavet ki beshem Yahveh eloheinu diber elenu.
This verse recounts a statement made by the leaders and all the people to the priests and the prophets. They state that this particular man does not deserve a death sentence because he spoke in the name of Yahveh, our Gods.
[JER.26.17] And men rose up from among the elders of the land, and they spoke to all the assembly of the people, saying: [§]
va-ya-koo-mu a-na-shim miz-zee-kne-ee ha-ah-retz va-yo-meru el-kol-ke-hal ha-ahm le-emor
This verse describes men of the elders of the land rising up and speaking to all the assembly of the people to say.
[JER.26.18] Mikayah, the one who received inheritance, prophesied in the days of Hizkiyah, king of Judah. And he said to all the people of Judah, saying, "Thus says Yahveh of Hosts: Zion will be plowed as a field, and Jerusalem will become heaps of rubble, and the mountain of the house will become high places for a forest." [§]
Mikayah hamorash'ti hayah niv'a bimei Hizkiyah'hu melekh-Yehudah vayomer el-kol-am Yehudah le'emor koh-amar Yahveh tzva'ot Tziyon sade techaresh viYerushalayim iyim tihyeh vehar habayit levamot ya'ar.
This verse introduces the prophet Mikayah and recounts a prophecy he delivered during the reign of King Hizkiyah of Judah. It states that Zion will be plowed as a field, Jerusalem will become heaps of rubble, and the Temple Mount will become high places for a forest. The names of God used here are 'Yahveh' and 'Yahveh Tzva'ot' which literally means 'Yahveh of Hosts'.
[JER.26.19] The dying were dying, Hezekiah, king of Judah, and all of Judah. Did they not fear Yahveh? And they turned their faces to Yahveh, and Yahveh relented from the evil that He spoke against them. But we are doing great evil to our own souls. [§]
Heh-ha-mayt heh-mee-too hoo khiz-kee-ya-hoo meh-lek-yeh-hoo-dah veh-kol-yeh-hoo-dah ha-lo ya-ray-ah et-Yahveh va-ye-khal et-peh-nei Yahveh va-yee-nakhem Yahveh el-ha-rah-ah ah-sher-dib-ber ah-lay-hem va-ah-nahk-noo o-seem rah-ah ged-o-lah al-naf-sho-tay-noo.
This verse describes Hezekiah, king of Judah, and all of Judah fearing Yahveh and turning their faces to Yahveh. As a result, Yahveh relented from the evil He had spoken against them. The speakers acknowledge they are doing great evil to their own souls.
[JER.26.20] And also there was a man who was prophesying in the name of Yahveh, Uriyahu son of Shemayahu, from the city of the forests. And he prophesied against this city and against this land, like all the words of Jeremiah. [§]
ve-gam-ish haya mit-na-ve-a be-shem Yahveh Uriyahu ben-Shemayahu mi-kir-yat ha-ye-a-rim va-yi-na-ve al-ha-ir ha-zot ve-al-ha-aretz ha-zot ke-chol div-rei Yirmiyahu.
This verse describes another prophet, Uriyahu, who prophesied similarly to Jeremiah. 've-gam-ish' means 'and also a man'. 'mit-na-ve-a' means 'was prophesying'. 'be-shem Yahveh' means 'in the name of Yahveh'. 'Uriyahu ben-Shemayahu' is 'Uriyahu son of Shemayahu'. 'mi-kir-yat ha-ye-arim' means 'from the city of the forests'. 'va-yi-na-ve' means 'and he prophesied'. 'al-ha-ir ha-zot' means 'against this city'. 've-al-ha-aretz ha-zot' means 'and against this land'. 'ke-chol div-rei Yirmiyahu' means 'like all the words of Jeremiah'.
[JER.26.21] And the king Jehoiakim and all his warriors and all the officials heard his words, and the king sought to put him to death. And Uriah heard, and he feared, and he fled, and he went to Egypt. [§]
vayishma hammelech-yehoyakim vechol-gibborav vechol-hasarim et-devarav vayvaqesh hammelech hamito vayishma uriyahu vayira vayivrach vayavo mitzrayim
This verse describes the reaction of King Jehoiakim and his officials to the words of the prophet Uriah. The king sought to kill Uriah, upon which Uriah heard of this and fled to Egypt.
[JER.26.22] And the king Jehoiakim sent men to Egypt, Elnatan son of Achbor, and men with him to Egypt. [§]
va-yish-lach ha-me-lech yə-ho-ya-kim a-na-shim mitz-ray-im et el-na-tan ben-ach-bor va-a-na-shim it-to el-mitz-ray-im
This verse describes King Jehoiakim sending men to Egypt. "Va-yishlach" means "and he sent". "Ha-melech" is "the king". "Yə-ho-ya-kim" is the name Jehoiakim. "A-na-shim" means "men". "Mitz-ray-im" is Egypt. "Et" is a grammatical particle indicating the direct object. "El-na-tan" is the name Elnatan. "Ben-ach-bor" means "son of Achbor". "It-to" means "with him".
[JER.26.23] They brought Uriah out of Egypt and brought him to King Jehoiakim, and they struck him with a sword and threw his corpse to the graves of the people’s sons. [§]
vayotsiu et Uriyahu mimitzrayim vayevi'uhu el hamelech Y’hoyakim vayakehu bekharev vayashlek et nivlato el kivrei benei ha'am.
This verse describes the execution of Uriah and the disposal of his body. 'Vayotsiu' means 'they brought out'. 'Et Uriyahu' is 'Uriah'. 'Mimitzrayim' is 'from Egypt'. 'Vayevi'uhu' means 'they brought him'. 'El hamelech Y’hoyakim' means 'to King Jehoiakim'. 'Vayakehu' means 'they struck him'. 'Bekharev' means 'with a sword'. 'Vayashlek' means 'they threw'. 'Et nivlato' is 'his corpse'. 'El kivrei benei ha'am' is 'to the graves of the people’s sons'.
[JER.26.24] And the hand of Ahikam, son of Shaphan, was with Jeremiah, so that they would not give him into the hand of the people to kill him. [§]
ak yad akhikam ben shaphan hayta et yirmeyahu lebil'ti tet oto beyad ha'am lahamito.
This verse describes the hand of Ahikam, son of Shaphan, being with Jeremiah, to prevent him from being given into the hands of the people to be killed. "Yad" means hand, but can also refer to power or agency. "Hayta" means was. "Et" is a grammatical particle marking the direct object. "Libil'ti" means so that not. "Tet" means to give. "Beyad" means in the hand of. "Ha'am" means the people. "LaHamito" means to kill him.
JER.27
[JER.27.1] In the beginning of the kingdom of Jehoiakim, son of Josiah, king of Judah, this word came to Jeremiah from Yahveh to say: [§]
bə·rê·’šîṯ mam·lə·ḵeṯ yə·hō·yā·qîm ben-yō·’ă·šî·yā·hū me·leḵְ yə·hū·ḏāh hā·yāh ha·ḏā·ḇār haz·zeh ’el-yir·mə·yāh mẽ·’ēṯ yə·hāvəh lə·’ō·mər.
This verse begins by locating an event within the reign of Jehoiakim, son of Josiah, king of Judah. It states that 'the word' came to Jeremiah from Yahveh to say something. Each component is a fairly literal description of the context and action.
[JER.27.2] Thus says Yahveh to me: "Make for yourself restraining devices and yokes, and you shall place them upon your neck." [§]
koh-ah-mar Yahveh elai aseh lekha moserot umatot untata’m al-tsavarecha
This verse consists of a declaration from Yahveh to an unnamed recipient. It commands the recipient to make restraining devices, specifically ‘moserot’ and ‘motot,’ and to place them upon their neck. ‘Moserot’ and ‘motot’ are terms often associated with constraints or yokes, and the act of placing them on the neck suggests submission or discipline. ‘Elai’ means ‘to me,’ and indicates the message is directed towards someone.
[JER.27.3] And you shall send them to the king of Edom and to the king of Moab and to the king of the people of Ammon and to the king of Tyre and to the king of Sidon by the hand of messengers who are coming to Jerusalem to Zedekiah, king of Judah. [§]
v'shilachtem el-melech edom v'el-melech moav v'el-melech b'nei amon v'el-melech tzor v'el-melech tzidon b'yad malachim habaim yerushalayim el-tzidqiyahu melech yehudah.
This verse instructs someone to send messengers to various kings. Specifically, it directs sending messengers to the king of Edom, the king of Moab, the king of the Ammonites, the king of Tyre, and the king of Sidon. These messengers are to be sent with letters delivered by hand to Jerusalem, to Zedekiah, the king of Judah.
[JER.27.4] And you shall command them to say to their lords, "Thus says Yahveh of Hosts, the God of Israel: Thus you shall say to your lords." [§]
ve-tzi-vita otam el-ado-nei-hem le-emor koh amar Yahveh tze-va-ot Elohei Yisrael koh to-amru el-ado-nei-hem
This verse contains a command to tell certain people to speak to their lords. It begins with a command to instruct them, then states what they should say, attributing the message to Yahveh of Hosts, the God of Israel. The message is a reiteration of what they should say to their lords.
[JER.27.5] I made the earth, the human, and the animal which is on the face of the earth with my great power and with my stretched out arm, and I gave it to who is right in my eyes. [§]
Anokhi asiti et-ha-aretz et-ha-adam ve-et-ha-behemah asher al-penei ha-aretz bekohi ha-gadol u-vizroai ha-netuya venatatiha la-asher yashar be-einai.
This verse describes God's creation of the earth, humankind, and animals. 'Anokhi' is the first-person pronoun 'I'. 'Asiti' means 'I made'. 'Et' is a grammatical particle marking the definite direct object. 'Ha-aretz' means 'the earth'. 'Ha-adam' means 'the human'. 'Ve-et-ha-behemah' means 'and the animal'. 'Asher' means 'which' or 'that'. 'Al-penei' means 'on the face of'. 'Bekohi' means 'with my power'. 'Ha-gadol' means 'the great'. 'U-vizroai' means 'and with my arm'. 'Ha-netuya' means 'the stretched out'. 'Venatatiha' means 'and I gave it'. 'La-asher' means 'to who' or 'to that which'. 'Yashar' means 'straight' or 'right'. 'Be-einai' means 'in my eyes'.
[JER.27.6] And now, I have given all these lands into the hand of Nebuchadnezzar, king of Babylon, my servant, and I have also given the animals of the field to him as his servant. [§]
ve'atah anokhi natati et kol ha'aratzot ha'eleh be yad nevukhadnetzar melekh-bavel avdi ve gam et khayyat ha sadeh natati lo le'avdo.
This verse describes God giving all the lands to Nebuchadnezzar, king of Babylon, and also giving the wild animals to him as servants. 'Ve'atah' means 'and now'. 'Anokhi' means 'I'. 'Natati' means 'I have given'. 'Et' is a particle marking the direct object. 'Kol' means 'all'. 'Ha'aratzot' means 'the lands'. 'Ha'eleh' means 'these'. 'Be yad' means 'in the hand of'. 'Nevukhadnetzar' is the name Nebuchadnezzar. 'Melekh-bavel' means 'king of Babylon'. 'Avdi' means 'my servant'. 'Ve gam' means 'and also'. 'Et' again marks the direct object. 'Khayyat ha sadeh' means 'the animals of the field'. 'Lo' means 'to him'. 'Le'avdo' means 'as his servant'.
[JER.27.7] And all the nations will serve him, and his son, and the son of his son, until the time of his land comes, even him. And many nations and great kings will serve in him. [§]
ve'avdu oto kol-haggoyim ve'et-bno ve'et-ben-bno ad boa et arzo gam-hu ve'avdu bo goyim rabim u'mlachim gedolim.
This verse describes all nations serving God, then his son, and then the son's son. It continues by stating that when the time of his land comes, many nations and great kings will serve in him. 'oto' means 'him', 'kol' means 'all', 'haggoyim' means 'the nations', 'bno' means 'his son', 'ben-bno' means 'son of his son', 'ad boa et arzo' means 'until the time of his land comes', 'gam-hu' means 'even him', 'bo' means 'in him', 'rabim' means 'many', and 'gedolim' means 'great'.
[JER.27.8] And it will be that the nation and the kingdom that do not serve him, Nebuchadnezzar, king of Babylon, and that do not put their neck under the yoke of the king of Babylon, will be struck with the sword, with famine, and with pestilence, declares Yahveh, until I have finished them by his hand. [§]
ve-ha-ya ha-goi ve-ha-mam-la-cha a-sher lo ya-av-du oto et-nev-u-chad-ne-tzar me-lech-ba-vel ve-et a-sher lo yi-ten et-tzav-aro be-ol me-lech ba-vel ba-che-rev u-va-ra-av u-va-de-ver ef-kod al-ha-goi ha-hu ne-um-ye-ho-vah ad-tu-mi o-tam be-ya-do.
This verse describes a judgment upon nations and kingdoms that refuse to submit to Nebuchadnezzar, king of Babylon. It states that those who do not serve Nebuchadnezzar or submit their necks to his rule will be punished with sword, famine, and pestilence. This punishment will continue until their end comes by his hand. 'Yeho-vah' is used here as the speaker, declaring this judgement.
[JER.27.9] And you, do not listen to your prophets, nor to your diviners, nor to your dream interpreters, nor to your soothsayers, nor to your sorcerers, who are saying to you, saying, ‘Do not serve the king of Babylon.’ [§]
ve-atem al-tishma'u el-nevi'echem ve-el-qosemechem ve-el-chalomotechem ve-el-onnen'echem ve-el-kashapechem asher-hem omrim aleichem le'emor lo ta'avdu et-melech bavel.
This verse is a warning against listening to false prophets, diviners, dream interpreters, soothsayers, and sorcerers. It specifically states not to heed those who tell the people not to serve the king of Babylon. The verse uses a series of ‘el’ constructions, meaning ‘to’ or ‘unto’, indicating the objects of not listening. ‘Atem’ means ‘you’, and the negative command ‘al tishma’u’ means ‘do not listen’. ‘Bavel’ refers to Babylon.
[JER.27.10] That falsehoods they prophesy to you, in order to remove you from your land, and I will cast you away, and you will perish. [§]
ki sheker hem niv'im lachem lma'an harhik etkhem me'al admatkhem vehidakhti etkhem va'avadtem
This verse contains several key words. "Ki" means "that" or "because". "Sheker" means "falsehood". "Hem" means "they". "Niv'im" is the plural of "navi" meaning "prophets". "Lachem" means "to you". "Lma'an" means "in order that" or "so that". "Harhik" means "remove". "Etkem" means "you" (object). "Me'al" means "from above" or "from". "Admatkhem" means "your land". "Vehidakhti" means "and I will cast away". "Va'avadtem" means "and you will perish". The verse warns against false prophets who lead people away from their land, ultimately resulting in their destruction.
[JER.27.11] And the nation that brings its neck under the yoke of the king of Babylon and serves him, I will allow it to remain on its land, declares Yahveh, and it shall serve there and dwell in it. [§]
veha-goi asher yavi et-tsavarav be-ol melekh-bavel va-avadov vehinakhti oto al-admatoh ne-um-Yahveh va-avadah ve-yashav bah.
This verse discusses a nation that submits to the king of Babylon. It states that Yahveh will allow that nation to remain on its land, serve, and dwell there. The verse uses ‘goi’ meaning nation, ‘tsavar’ meaning neck, used metaphorically for submission, ‘ol’ meaning yoke, also a metaphor for submission or servitude, ‘melekh’ meaning king, ‘admah’ meaning land, and ‘ne-um’ meaning oracle or declaration, used to introduce a statement from Yahveh.
[JER.27.12] And to Zedekiah, king of Judah, I, God, spoke all these words, saying, bring your necks under the yoke of the king of Babylon and serve him and his people, and live. [§]
ve-el-tsid-ki-yah me-lech-ye-hu-dah di-bar-ti ke-chol-ha-de-var-im ha-eleh le-emor ha-vi-u et-tsav-are-chem be-ol me-lech-ba-vel ve-iv-du oto ve-amo vi-chu.
This verse comes from Jeremiah 27:8. It describes Yahveh speaking to Zedekiah, the king of Judah, and commanding him and his people to submit to the king of Babylon. 'El' refers to God. 'Tsidkiyah' is Zedekiah's proper name. 'Melech' means king. 'Yehu-dah' is Judah. 'Di-barti' means 'I spoke'. 'Ha-devar-im ha-eleh' means 'these words'. 'Le-emor' means 'saying' or 'to say'. 'Ha-vi-u' means 'bring'. 'Tsav-are-chem' means 'your necks'. 'Be-ol' means 'under the yoke'. 'Melech-ba-vel' is the king of Babylon. 'Iv-du' means 'serve'. 'Oto' means 'him'. 'Ve-amo' means 'and his people'. 'Vi-chu' means 'and live'.
[JER.27.13] Why should you and your people die by the sword, by famine, and by pestilence, as Yahveh has spoken to the nation that will not serve the king of Babel? [§]
lah-mah tah-moo-too ah-tah veh-ah-meh-chah bah-cheh-rev bah-rah-ahv oo-bah-dah-veh-r kah-ah-sher dee-ber yah-veh el-hah-goy ah-sher loh-yah-ah-vohd et-meh-lech bah-vel.
This verse asks why you and your people should die by the sword, by famine, and by pestilence, as Yahveh has spoken to the nation that will not serve the king of Babel. The verse poses a rhetorical question about the consequences of disobedience and the inevitable judgment that will come upon those who refuse to submit to the authority granted by Yahveh.
[JER.27.14] And do not listen to the words of the prophets who say to you, saying, "Do not serve the king of Babylon," for it is a falsehood that they prophesy to you. [§]
ve-al-tishma'u el-divrei ha-nevi'im ha-omerim aleichem le'amor lo ta'avdu et-melech bavel ki sheker hem niv'im lachem.
This verse warns against listening to prophets who claim that serving the king of Babylon is unacceptable. It asserts that these prophets are speaking falsely.
[JER.27.15] For I did not send them, says Yahveh, and yet they prophesy in my name falsely, in order to mislead you, and you and the prophets prophesying to you will be destroyed. [§]
kee lo shalach'teem ne-oom-Yahveh ve-hem niv'eem bish'mee la-sha-ker le-ma-an ha-dee-chee et-chem va-avad'tem atem ve-han-vee-eem ha-niv'eem la-chem.
This verse expresses that God did not send the prophets, but they are prophesying in God's name falsely, with the intention of misleading the people, leading to their destruction along with the false prophets.
[JER.27.16] And to the priests and to all of this people I spoke, saying, “Thus says Yahveh: Do not listen to the words of your prophets who prophesy to you, saying, “Behold, the vessels of the temple of Yahveh will soon be restored from Babylon,” for they are prophesying falsehood to you.” [§]
ve-el-ha-kohenim ve-el-kol-ha-am ha-zeh dibarti le-emor koh amar Yahveh: al-tishma’u el-divrei nevi’echem ha-niv’im lachem le-emor hineh keli beit-Yahveh mushavin mi-Bavela atta mehera ki sheker hema niv’im lachem.
This verse is addressed to the priests and all the people. It conveys a message from Yahveh warning them not to listen to the prophets who are predicting the swift return of the vessels of Yahveh’s temple from Babylon. Yahveh declares these prophecies are false.
[JER.27.17] Do not listen to them; serve the king of Babylon and live. Why should this city be ruined? [§]
al-tish-me-oo a-lei-hem iv-du et-me-lech-va-vel ve-chi-oo la-mah ti-heh ha-ir ha-zot char-bah.
This verse is a command not to listen to certain people, but to serve the king of Babylon in order to live. It questions why the city should be ruined.
[JER.27.18] And if they are prophets, or if there is a word of Yahveh with them, let them encounter Yahveh of hosts, so that the remaining vessels may not come into the house of Yahveh and the house of the king of Judah and into Jerusalem by Babel. [§]
ve-im-neviyim hem ve-im-yesh dvar-Yahveh itam yifge'u-na b'Yahveh tzeva'ot l'vil'ti-vo'u ha-kelim ha-notarim b'beit-Yahveh u'beit melech Yehudah u'viYerushalayim Babela.
This verse discusses a test for prophets. If someone claims to be a prophet, or if they claim to have a word from Yahveh, they should undergo a test – essentially, their prophecies should come true, or they should be able to withstand divine judgment. The concern is about preventing unclean vessels from remaining in the house of Yahveh, the house of the king of Judah, and in Jerusalem, implying a coming destruction by Babel.
[JER.27.19] For thus says Yahveh of Hosts to the pillars, and to the sea, and to the machines, and to the rest of the vessels remaining in this city. [§]
kee koh amar Yahveh Tsevaot el-haammudim ve-al-ha-yam ve-al-ha-mekhonot ve-al-yeter ha-kelim ha-notarim ba-ir ha-zot.
This verse begins with 'kee koh amar,' meaning 'for thus says.' 'Yahveh Tsevaot' means 'Yahveh of Hosts.' 'el-haammudim' means 'to the pillars.' 've-al-ha-yam' means 'and to the sea.' 've-al-ha-mekhonot' means 'and to the machines.' 've-al-yeter ha-kelim ha-notarim' means 'and to the rest of the vessels remaining.' 'ba-ir ha-zot' means 'in this city.' Therefore, the verse describes a message from Yahveh of Hosts directed towards pillars, the sea, machines, and remaining vessels within a specific city.
[JER.27.20] That Nebuchadnezzar, king of Babylon, did not take when he exiled Jeconiah, son of Jehoiakim, king of Judah, from Jerusalem to Babylon, and all the residents of Judah and Jerusalem. [§]
asher lo-lacham nevuchadnetzar melech bavel bagloto et yechonyah ben-yehoyakim melech-yehuda miyrushalaim babela ve'et kol chorei yehuda viyrushalaim.
This verse describes the exile of Jeconiah, king of Judah, and other Judeans and residents of Jerusalem to Babylon by Nebuchadnezzar, king of Babylon. ‘Asher’ means ‘that’ or ‘which’. ‘Lo-lacham’ means ‘did not take’ or ‘did not capture’. ‘Nevuchadnetzar’ is a proper noun, the name of the Babylonian king. ‘Melech’ means ‘king’. ‘Bavel’ means ‘Babylon’. ‘Bagloto’ means ‘in his exile of’. ‘Et’ is a grammatical marker. ‘Yechonyah’ is a proper noun, a name. ‘Ben’ means ‘son of’. ‘Yehoyakim’ is a proper noun, a name. ‘Mi’ means ‘from’. ‘Yrushalayim’ means ‘Jerusalem’. ‘Ve’et’ means ‘and’. ‘Kol’ means ‘all’. ‘Chorei’ means ‘holes’ but in this context refers to people, the residents. ‘Yehuda’ means ‘Judah’.
[JER.27.21] For thus says Yahveh of Hosts, the God of Israel, concerning the remaining vessels in the house of Yahveh and the house of the king of Judah and Jerusalem. [§]
ki koh amar Yahveh Tsevaot Elohei Yisrael al-hakeilim hanotarim beit Yahveh ubeit melech-Yehudah viYerushalayim.
This verse begins with 'ki koh amar' which means 'for thus says'. 'Yahveh Tsevaot' means 'Yahveh of Hosts'. 'Elohei Yisrael' means 'the God of Israel'. 'Al-hakeilim hanotarim' means 'concerning the remaining vessels'. 'Beit Yahveh' means 'the house of Yahveh'. 'Ubeit melech-Yehudah' means 'and the house of the king of Judah'. 'ViYerushalayim' means 'and Jerusalem'. The verse is a declaration concerning items left in sacred and royal locations.
[JER.27.22] Babylon will be brought, and there they will be, until the day Yahveh visits them, declares Yahveh, and I will bring them up and restore them to this place. [§]
Bavel yuvau veshama yihyu ad yom pokdi otam neum Yahveh vehalitiyim vahashivotiym el hamakom hazeh.
This verse discusses the fate of Babylon and its people. "Bavel" is the name Babylon. "Yuvau" means "they will be brought." "Veshama yihyu" means "and there they will be." "Ad yom pokdi otam" means "until the day I visit them." "Neum Yahveh" means "declares Yahveh." "Vehaltiym" means "and I will bring up." "Vahashivotiym" means "and I will restore." "El hamakom hazeh" means "to this place."
JER.28
[JER.28.1] And it happened in that year, at the beginning of the kingdom of Zedekiah, king of Judah, in the fourth year, in the fifth month, that Hananiah son of Azzur, the prophet, who was from Gibeah, said to me in the house of Yahveh, before the eyes of the priests and all the people, saying: [§]
Va-yhi sho-na ha-hee b’re-sheet mam-le-chet tzid-ki-ya-hu me-lech ye-hu-da ba-sha-nat ha-re-vi-it ba-cho-desh ha-cha-mi-shi a-mar e-lai chan-a-nya ben az-zur ha-na-vee a-sher mig-be-on be-beit Yahveh le-ei-nei ha-ko-ha-nim ve-chol ha-am le-e-mor.
This verse sets the scene for a prophetic message. It specifies the year and month within the reign of King Zedekiah of Judah when the prophet Hananiah son of Azzur delivered a message in the temple, before the priests and all the people. The word order is typical of Biblical Hebrew, focusing on time and location before the action itself.
[JER.28.2] Thus says Yahveh, the Gods of armies, the God of Israel, saying, "I have broken the yoke of the king of Babylon." [§]
Koh-amar Yahveh Tsevaot Elohei Yisrael leemor shavarti et ol melech Bavel.
This verse begins with the formula "Thus says...", followed by the name of God, then a descriptor of God, then a statement. "Koh-amar" means "Thus says". "Yahveh" is the personal name of God. "Tsevaot" means "armies" or "hosts". "Elohei" means "the Gods of". "Yisrael" means "Israel". "Leemor" means "saying" or "to say". "Shavarti" means "I have broken". "Et" is a grammatical particle indicating a direct object. "Ol" means "yoke". "Melech" means "king". "Bavel" means "Babylon".
[JER.28.3] Within two years of days, I will return to this place all the vessels of the house of Yahveh, which Nebuchadnezzar king of Babylon took from this place and brought to Babylon. [§]
be’od shnatayim yamim ani meshiv el-hamakom hazeh et-kol-klei beit Yahveh asher lakach Nevukhadnetzar melech-Bavel min-hamakom hazeh vayevi’em Bavel.
This verse describes a return of items taken from the Temple in Jerusalem to Babylon. 'Be’od shnatayim yamim' means 'within two years of days'. 'Meshiv' is 'returning'. 'Hamakom hazeh' is 'this place'. 'Klei beit Yahveh' are 'the vessels of the house of Yahveh'. 'Lakach' means 'took'. 'Nevukhadnetzar melech-Bavel' is 'Nebuchadnezzar king of Babylon'. 'Vayevi’em Bavel' means 'and brought them to Babylon'.
[JER.28.4] And as for Yekhanyahu son of Y'hoyakim, king of Judah, and all the exile of Judah who have come to Babylon, I will return them to this place, says Yahveh, for I will break the yoke of the king of Babylon. [§]
ve'et-yekhanyahu ben-y'hoyakim melekh-y'hudah ve'et-kol-galut y'hudah haba'im bavel ani meshiv el-hamakom hazeh ne'um-Yahveh ki eshbor et-ol melekh bavel.
This verse discusses the return of individuals from exile. 'Yekhanyahu' is Jehoiachin, a king of Judah. 'Y'hoyakim' is Jehoiakim, his father. 'Galut' refers to the exile or diaspora of Judah. 'Bavel' is Babylon. 'Ani meshiv' means 'I return'. 'Hamakom hazeh' means 'this place'. 'Ne'um-Yahveh' means 'says Yahveh'. 'Ol melekh bavel' means 'the yoke of the king of Babylon'.
[JER.28.5] And Jeremiah the prophet said to Hananiah the prophet, before the eyes of the priests and before the eyes of all the people standing in the house of Yahveh. [§]
Va-yo-mer Yerem-yah ha-na-vee el-Chan-an-yah ha-na-vee le-ei-nei ha-ko-ha-nim u-lei-nei kal-ha-am ha-om-dim be-beit Yahveh.
This verse describes the prophet Jeremiah speaking to the prophet Hananiah. The speaking occurs before the eyes of the priests and all the people standing in the house of Yahveh. The 'va' at the beginning indicates 'and'. 'El' means 'to' or 'at'. 'Le-ei-nei' means 'before the eyes of'. 'Beit' means 'house'.
[JER.28.6] And Jeremiah the prophet said, "Amen, thus will do Yahveh. Yahveh will establish your words that you prophesied, to restore the vessels of the temple of Yahveh and all the exiled people from Babylon to this place." [§]
Va-yo-mer Yerem-yah ha-navi amen ken ya-aseh Yahveh ya-kem Yahveh et-de-vare-cha asher ni-ve-ta le-ha-shiv ke-lei beit-Yahveh ve-chol-ha-go-lah mi-va-vel el-ha-ma-kom ha-zeh.
This verse comes from Jeremiah 27:22 and describes the prophet Jeremiah affirming a prophetic declaration concerning the return of the vessels of the temple of Yahveh and all the exiled people from Babylon to this place. The verse uses 'Yahveh' repeatedly, and 'navi' meaning prophet.
[JER.28.7] But hear now this word that I speak in your ear and in the ears of all the people. [§]
aki shma na hadavar haze asher anokhi dover beoznecha ubeoznei kol haam
This verse begins with 'aki' meaning 'but' or 'however'. 'Shma na' is a call for attention, literally 'hear now'. 'Hadavar haze' means 'this word'. 'Asher anokhi dover' translates to 'that I speak'. 'Beoznecha' means 'in your ear'. 'Ubeoznei kol haam' means 'and in the ears of all the people'.
[JER.28.8] The prophets who were before me and before you, from the world of old, prophesied to many lands and to great kingdoms, concerning war, and concerning evil, and concerning things to come. [§]
Han'vi'im asher hayu lifanai ulifanecha min-ha'olam vayina'vu el-aratzot rabot ve'al-mamlakhot gedolot lemilchama ulera'ah uledaver.
This verse speaks of prophets who existed before the speaker and the audience, from ancient times. These prophets delivered prophecies concerning many lands and great kingdoms, regarding war, evil, and things to come.
[JER.28.9] The prophet who will prophesy for peace, when the word of the prophet comes to pass, then the prophet will be known as one whom Yahveh truly sent. [§]
han-na-vee a-sher yee-na-vay le-sha-lom be-vo dav-ar han-na-vee yee-va-day han-na-vee a-sher shla-cho yahuveh be-e-met.
This verse discusses how to identify a true prophet. It states that when a prophet speaks peacefully, and their prophecy comes to pass, then it will be known that Yahveh has truly sent that prophet. 'han-na-vee' is 'the prophet', 'a-sher' means 'who/which/that', 'yee-na-vay' means 'will prophesy', 'le-sha-lom' means 'for peace', 'be-vo' means 'when coming', 'dav-ar' means 'word', 'yee-va-day' means 'will be known', 'shla-cho' means 'he sent', 'yahuveh' is the name of God, and 'be-e-met' means 'in truth'.
[JER.28.10] And Hananiah the prophet took the yoke from the neck of Jeremiah the prophet, and he broke it. [§]
va-yik-akh kha-na-nyah ha-na-vee-ah et-ha-mo-tah me-al tza-var yir-me-yah ha-na-vee-ah va-yish-ber-eh-hu.
This verse describes the prophet Hananiah taking the yoke from the neck of the prophet Jeremiah and breaking it. "Va-yik-akh" means "and he took". "kha-na-nyah ha-na-vee-ah" means "Hananiah the prophet". "et-ha-mo-tah" means "the yoke". "me-al tza-var yir-me-yah ha-na-vee-ah" means "from the neck of Jeremiah the prophet". "va-yish-ber-eh-hu" means "and he broke it".
[JER.28.11] And Hananiah said before the eyes of all the people, saying, “Thus says Yahveh: Thus will I break the yoke of Nebuchadnezzar, king of Babylon, within two years from off the neck of all the nations.” And Jeremiah the prophet went on his way. [§]
Va-yo-mer kha-na-nya-hu le-ei-nei kol-ha-am le-emor koh amar Yahveh kakh esh-bor et ol nevukhadne-tsar me-lech-va-vel be-od shna-ta-yim ya-mim me-al tza-var kol-ha-go-yim va-ye-lech yir-me-yah ha-na-vi le-dar-kho.
This verse describes Hananiah proclaiming a message to all the people, claiming that Yahveh has spoken. The message states that the yoke of Nebuchadnezzar, king of Babylon, will be broken within two years from the necks of all nations. Following this proclamation, Jeremiah the prophet departs on his way.
[JER.28.12] And it came to pass, the word of Yahveh to Jeremiah, after Chananyah the prophet broke the yoke from off the neck of Jeremiah the prophet, saying: [§]
Va-yhi d'var-Yahveh el-Yirmiyah acharei sh'vor Chananyah ha-navi et-ha-motah me'al tzavvar Yirmiyah ha-navi le'emor.
This verse describes a prophetic act and the word of Yahveh that followed. 'Va-yhi' means 'and it came to pass'. 'D'var-Yahveh' is 'the word of Yahveh'. 'El-Yirmiyah' means 'to Jeremiah'. 'Acharei' means 'after'. 'Sh'vor' means 'breaking'. 'Chananyah ha-navi' means 'Chananyah the prophet'. 'Et-ha-motah' means 'the yoke'. 'Me'al tzavvar Yirmiyah ha-navi' means 'from off the neck of Jeremiah the prophet'. 'Le'emor' means 'saying'.
[JER.28.13] Go and say to Chananyah, thus says Yahveh: You have broken wooden beams, and you shall make iron beams in their place. [§]
ha-loch ve-amar-ta el-chananya le-emor koh amar Yahveh motot etz shavarta ve-asita tachatehen motot barzel.
This verse is a prophetic utterance. 'ha-loch' means 'go'. 've-amar-ta' means 'and you shall say'. 'el-chananya' means 'to Chananyah'. 'le-emor' means 'to say'. 'koh amar Yahveh' means 'thus says Yahveh'. 'motot etz' means 'wooden beams'. 'shavarta' means 'you have broken'. 've-asita' means 'and you shall make'. 'tachatehen' means 'under them'. 'motot barzel' means 'iron beams'.
[JER.28.14] For thus says Yahveh of hosts, the Gods of Israel: I have given an iron yoke upon the neck of all these nations, to serve Nebuchadnezzar, king of Babylon, and to serve him. And also, I have given the beasts of the field to him. [§]
kee koh-ah-mahr yeh-veh tseh-vah-oht eh-loh-heem yis-rah-ehl ohl bar-zel nah-taht-tee al-tzah-var kol-hah-goy-eem hah-eh-leh lah-ah-vod et nev-oo-khad-neh-tzahr meh-lech-vah-vel v'ah-vah-doo-hoo v'gahm et khay-yat hah-sah-deh nah-taht-tee loh.
This verse contains several names for God and references to a foreign king. "kee" means 'for' or 'because'. "koh-ah-mahr" means 'thus says'. "yeh-veh" is the proper name of the God of Israel. "tseh-vah-oht" means 'hosts' or 'armies', often used to denote God’s power. "eh-loh-heem" is the plural form of 'God', often used to express majesty. "yis-rah-ehl" is 'Israel'. "ohl" means 'yoke'. "bar-zel" means 'iron'. "nah-taht-tee" means 'I have given'. "tzah-var" means 'neck'. "kol-hah-goy-eem" means 'all the nations'. "lah-ah-vod" means 'to serve'. "nev-oo-khad-neh-tzahr" is the name 'Nebuchadnezzar'. "meh-lech-vah-vel" means 'king of Babylon'. "v'ah-vah-doo-hoo" means 'and to serve him'. "v'gahm" means 'and also'. "khay-yat hah-sah-deh" means 'the beasts of the field'. "loh" means 'to him'.
[JER.28.15] And Jeremiah the prophet said to Hananiah the prophet, "Listen closely, Hananiah. Yahveh did not send you, and you have reassured this people with a falsehood." [§]
Va-yo-mer Yir-me-yah ha-na-vee el-Chan-a-nyah ha-na-vee shma-nah Chan-a-nyah lo-shlach-ah Yahveh ve-atah hiv-tach-ta et ha-am ha-zeh al-shaker.
This verse describes the prophet Jeremiah speaking to the prophet Hananiah. Jeremiah is telling Hananiah that Yahveh did not send him, and that Hananiah has falsely reassured the people.
[JER.28.16] Therefore, thus says Yahveh: behold, here I am sending you away from the face of the earth. This year you will die, because you spoke to Yahveh. [§]
lakhen koh amar Yahveh hinneni meshaleachcha me'al pnei ha'adamah hashanah ata met ki-sarah dibarta el-Yahveh.
This verse describes a prophecy of death. "lakhen" means therefore. "koh amar" means thus says. "Yahveh" is the proper name of God. "hinneni" means behold, here I am. "meshaleachcha" means I will send you. "me'al pnei ha'adamah" means from the face of the earth. "hashanah" means this year. "ata met" means you will die. "ki-sarah" means because you spoke. "dibarta" means you spoke. "el-Yahveh" means to Yahveh.
[JER.28.17] And Chananya the prophet died in that year, in the seventh month. [§]
Va-ya-mat Chananya ha-navi ba-shana ha-hi ba-chodesh ha-shevi'i.
This verse states that Chananya the prophet died in that year, in the seventh month. 'Va-ya-mat' means 'and died'. 'Chananya' is a proper name. 'Ha-navi' means 'the prophet'. 'Ba-shana' means 'in the year'. 'Ha-hi' means 'that'. 'Ba-chodesh' means 'in the month'. 'Ha-shevi'i' means 'the seventh'.
JER.29
[JER.29.1] And these are the words of the book which Jeremiah the prophet sent from Jerusalem to the remainder of the elders of the exile, and to the priests, and to the prophets, and to all the people, whom Nebukhadnetzar exiled from Jerusalem to Babylon. [§]
ve'elleh divrei ha'sefer asher shalach Yirmiyah ha'navi miYerushalayim el-yeter ziknei ha'golah ve'el-ha'cohanim ve'el-ha'nevi'im ve'el-kol-ha'am asher heglah Nevukhadnetzar miYerushalayim Bavela.
This verse introduces the book of Jeremiah and specifies to whom the letter it contains was addressed. 'Ve'elleh' means 'and these'. 'Divrei ha'sefer' means 'the words of the book'. 'Asher shalach' means 'which sent'. 'Yirmiyah ha'navi' means 'Jeremiah the prophet'. 'MiYerushalayim' means 'from Jerusalem'. 'El-yeter ziknei ha'golah' means 'to the remainder of the elders of the exile'. 'Ve'el-ha'cohanim' means 'and to the priests'. 'Ve'el-ha'nevi'im' means 'and to the prophets'. 'Ve'el-kol-ha'am' means 'and to all the people'. 'Asher heglah' means 'which exiled'. 'Nevukhadnetzar' is the name of the king. 'MiYerushalayim Bavela' means 'from Jerusalem to Babylon'.
[JER.29.2] After the departure of King Jehoiachin, and the important woman, and the eunuchs, the officials of Judah and Jerusalem, and the craftsman and the metalworker from Jerusalem. [§]
akharei tset yekhanya-hammelekh ve-hagvira ve-hassarisim sarei yevudah viyrushalayim vehecharash vehamasger miyrushalayim
This verse describes those who departed after King Jehoiachin. It lists various officials and craftsmen who left Jerusalem. "Tset" means departure or going out. "Yekhanya-hammelekh" is King Jehoiachin. "Hagvira" refers to the queen mother or a prominent woman. "Hassarisim" are eunuchs. "Sarei" means princes or officials. "Yevudah" is Judah. "Yirushalayim" is Jerusalem. "Hecharash" is the craftsman or artisan. "Hamasger" is the metalworker or smith.
[JER.29.3] Through the hand of Elasah son of Shaphan and Gemariah son of Hilkiah, whom Zedekiah king of Judah sent to Nebuchadnezzar king of Babylon, to Babylon, to say: [§]
b'yad el'asa ben-shafan ug'marya ben-chilqiya asher shalach tzidqiyahu melech-yehuda el-nevuchadnezzar melech-bavel bavela le'emor.
This verse describes individuals sent as messengers. 'b'yad' means 'by the hand of' or 'through'. 'el'asa' and 'ug'marya' are proper names. 'ben' means 'son of'. 'shalach' means 'sent'. 'tzidqiyahu' is a proper name (Zedekiah). 'melech' means 'king of'. 'bavel' means 'Babylon'. 'le'emor' means 'to say'. The verse indicates that King Zedekiah of Judah sent Elasah son of Shaphan and Gemariah son of Hilkiah to King Nebuchadnezzar of Babylon.
[JER.29.4] Thus says Yahveh of Hosts, the Gods of Israel, to all of the exile whom I exiled from Jerusalem to Babylon. [§]
Ko amar Yahveh Tsevaot Elohei Yisrael lechol hageolah asher higliti miYerushalayim Bavelah.
This verse begins with the formula "Thus says...", indicating a divine utterance. "Yahveh Tsevaot" literally means "Yahveh of Hosts" or "Yahveh of Armies". "Elohei Yisrael" means "the Gods of Israel". The verse addresses "the whole exile", those exiled from Jerusalem to Babylon. The verb "higliti" means "I exiled".
[JER.29.5] Build yourselves houses and dwell, and plant gardens and eat their fruit. [§]
b'nu batim v'shevu v'niteu ganot v'echlu et piryan.
This verse contains imperatives (commands) directed to the people. 'B'nu' means 'build you', 'batim' means 'houses', 'v'shevu' means 'and sit/dwell', 'v'niteu' means 'and plant', 'ganot' means 'gardens', 'v'echlu' means 'and eat', 'et' is a grammatical particle marking the definite direct object, and 'piryan' means 'their fruit'. The verse is instructing people to build homes, settle down, plant gardens, and enjoy the produce.
[JER.29.6] Take wives and bear sons and daughters. And take wives for your sons, and give your daughters to men, and let them bear sons and daughters. And multiply there, and do not diminish. [§]
khoo nashim veholeedu banim ubanot ve kahoo livneichem nashim ve’et beneoteichem tnu la’anashim veteeladnah banim ubanot urevoo sham ve’al tim’atu.
This verse instructs people to marry and have children—sons and daughters—and to find wives for their sons and give their daughters to men for marriage, so that they may also bear sons and daughters, and multiply there and not diminish.
[JER.29.7] And seek the well-being of the city to which I, Yahveh, have exiled you, and pray for it to Yahveh. For in its well-being will be your well-being. [§]
ve-dirshu et-shlom ha-ir asher higleiti etkhem shama ve-hitpalelu ba-adah el-Yahveh ki bi-shlomeha yihyeh lakhem shalom.
This verse instructs the people to seek the well-being of the city to which they have been exiled and to pray for it to Yahveh. It states that their own well-being is dependent on the well-being of the city. Let's break down the names: 'Yahveh' is the proper name of God. 'Shlom' means 'well-being' or 'peace'.
[JER.29.8] For thus says Yahveh, the Gods of hosts, the God of Israel: Do not let your prophets who are among you deceive you, and do not listen to your dreams that you dream. [§]
kee koh amar Yahveh tsevaot Elohei Yisrael al yashiu lakhem nevi'eikhem asher bekirbekhem uqosemeikhem ve'al tishma'u el khalomoteikhem asher atem makhlemim.
This verse contains several names for God and instructions regarding false prophets and dreams. 'kee' means 'for' or 'because'. 'koh' means 'thus'. 'amar' means 'said'. 'Yahveh' is the proper name of God. 'tsevaot' means 'hosts' or 'armies'. 'Elohei' means 'God of'. 'Yisrael' is the name of the people. 'al' means 'not' or 'do not'. 'yashiu' means 'deceive'. 'lakhem' means 'you'. 'nevi'eikhem' means 'your prophets'. 'asher' means 'which' or 'that'. 'bekirbekhem' means 'among you'. 'uqosemeikhem' means 'and your diviners'. 've'al tishma'u' means 'and do not listen'. 'el khalomoteikhem' means 'to your dreams'. 'asher atem makhlemim' means 'that you dream'.
[JER.29.9] For they prophesy falsely to you in my name, I did not send them, declares Yahveh. [§]
kee vesheker hem niv'eem lachem bishmee, lo shlachteem ne'um-Yahveh.
This verse states that prophets are falsely prophesying in God's name, and that God did not send them. 'Kee' means 'for' or 'because'. 'Besheker' means 'with falsehood' or 'falsely'. 'Hem' means 'they'. 'Niv'eem' means 'they prophesy'. 'Lachem' means 'to you'. 'Bishmee' means 'in my name'. 'Lo' means 'not'. 'Shlachteem' means 'I sent them'. 'Ne'um-Yahveh' means 'declares Yahveh'.
[JER.29.10] For thus says Yahveh, that according to the completion of Babylon’s years, seventy in number, I will visit you, and I will fulfill upon you My good promises to return you to this place. [§]
Ki koh amar Yahveh, ki lfi meloat Babel shivim shanah epqod etchem vahaqimoti aleichem et-devari hatov lehashiv etchem el-hamakom hazeh.
This verse states that thus says Yahveh, that according to the fullness of Babel seventy years I will visit you, and I will establish upon you My good words to return you to this place.
[JER.29.11] For I have known the thoughts that I think about you, says Yahveh. Thoughts of peace, and not for evil, to give you an end and hope. [§]
ki anokhi yadaati et-hammachashavot asher anokhi choshev aleichem ne'um-Yahveh machashavot shalom velo lera'ah latet lachem acharit vetikvah.
This verse begins with 'ki' meaning 'for' or 'because'. 'Anokhi' means 'I'. 'Yadaati' means 'I have known'. 'Et-hammachashavot' means 'the thoughts'. 'Asher' means 'that' or 'which'. 'Choshev' means 'I think'. 'Aleichem' means 'about you'. 'Ne'um-Yahveh' means 'says Yahveh'. 'Machashavot shalom' means 'thoughts of peace'. 'Velo lera'ah' means 'and not for evil'. 'Latet lachem' means 'to give you'. 'Acharit vetikvah' means 'an end and hope'.
[JER.29.12] You will call to me, and you will walk with me, and you will pray to me, and I will hear to you. [§]
oo-kreh-tem oh-tee vah-heh-lach-tem vee-heet-pal-eltem eh-lai vee-shah-ma-tee ah-lei-chem
This verse consists of a series of commands given by God to the people. 'oo-kreh-tem' means "you will call". 'oh-tee' is "me". 'vah-heh-lach-tem' means "and you will walk". 'vee-heet-pal-eltem' means "and you will pray". 'eh-lai' means "to me". 'vee-shah-ma-tee' means "and I will hear". 'ah-lei-chem' means "to you". The verse is a promise of responsiveness contingent upon the people's actions of calling, walking, and praying.
[JER.29.13] And you will seek me, and you will find me, for you will inquire of me with all your heart. [§]
oo-vee-kahsh-tem oh-tee oo-mee-tsa-tem kee tee-dreh-shoo-nee beh-kol-leh-vahv-kem
This verse describes seeking God and finding Him. The first word 'oo-vee-kahsh-tem' indicates 'and you will seek'. 'Oh-tee' means 'me'. 'Oo-mee-tsa-tem' is 'and you will find'. 'Kee' is 'for/because'. 'Tee-dreh-shoo-nee' is 'you will inquire of me'. 'Beh-kol-leh-vahv-kem' means 'with all your heart'.
[JER.29.14] I will be found by you, says Yahveh, and I will restore your captivity. I will gather you from all the nations and from all the places where I have scattered you, says Yahveh, and I will bring you back to the place from which I exiled you. [§]
ve nimtseiti lakhem ne'um-Yahveh veshavti et shvutekhem ve kibatzti etkem mikol-haggoyim umikol-hamkomot asher hidahti etkem sham ne'um-Yahveh vahashivoti etkem el-hamakom asher higlati etkem misham.
This verse contains a promise from Yahveh to restore the people. 'Nimtseiti' means 'I will be found'. 'Shvutekhem' refers to their captivity. 'Kibatzti' means 'I will gather'. 'Hidahti' means 'I have scattered', and 'higlati' means 'I exiled'. The phrase 'ne'um-Yahveh' is consistently translated as 'says Yahveh'.
[JER.29.15] Because you said that Yahveh raised up prophets in Babylon. [§]
ki amartem heqim lanu Yahveh nevi'im Bavela
This verse states that people are saying that Yahveh raised up prophets in Babylon. 'ki' means 'that' or 'because'. 'amartem' means 'you said'. 'heqim' means 'raised up'. 'lanu' means 'for us'. 'nevi'im' is the plural form of 'navi', meaning prophets. 'Bavela' is Babylon.
[JER.29.16] Thus says Yahveh to the king sitting on the throne of David, and to all the people sitting in this city: Your brothers who did not go out with you into exile. [§]
kee-koh amar Yahveh el-hammelech hayoshev el-kisseh David ve-el-kol-ha-am hayoshev ba-ir ha-zot acheichem asher lo-yatz’u itchem bagolah.
This verse begins with 'kee-koh', meaning 'thus' or 'in this way'. 'amar' means 'said'. 'Yahveh' is the proper name of God. 'el-hammelech' means 'to the king'. 'hayoshev' means 'sitting'. 'el-kisseh David' means 'on the throne of David'. 've-el-kol-ha-am' means 'and to all the people'. 'hayoshev ba-ir ha-zot' means 'sitting in this city'. 'acheichem' means 'your brothers'. 'asher' means 'who' or 'that'. 'lo-yatz’u' means 'did not go out'. 'itchem' means 'with you'. 'bagolah' means 'in exile'. The verse is addressed by Yahveh to the king on the throne of David and to all the people sitting in that city, concerning their brothers who did not go out with them into exile.
[JER.29.17] Thus says Yahveh of hosts, behold, I am sending among them the sword, the famine, and the pestilence. And I will make them like the spoiled figs that are too rotten to eat. [§]
Koh amar Yahveh tzevaot, hinee meshaleach bam et hacherev, et haravev, ve’et hadavar. Venatati otam katte’enim hashosh’arim, asher lo te’achelna meroa.
This verse is a declaration from Yahveh of hosts, stating that he will send the sword, famine, and pestilence upon a people. He will treat them as spoiled figs that are too rotten to be eaten.
[JER.29.18] And I will pursue them with the sword, with famine, and with pestilence, and I will give them to be a terror to all the kingdoms of the earth, to be a curse and a desolation, to be a whistling and a reproach in all the nations where I have driven them. [§]
ve-ra-daf-tee ah-har-ei-hem ba-he-rev ba-ra-av u-va-da-ver u-net-teem le-za-va-ah le-chol mam-le-chot ha-aretz le-a-lah u-le-sha-mah u-lish-re-kah u-le-cher-pah be-chol-ha-go-yim a-sher-hi-dach-tee sham.
This verse describes the consequences of disobedience to Yahveh. It details how Yahveh will pursue those who stray from him with the sword, famine, and pestilence, and how they will become a source of terror, curse, desolation, whistling, and shame among all the nations where Yahveh scatters them.
[JER.29.19] Because they did not listen to my words, says Yahveh, after I sent to them my servants the prophets early and repeatedly, and you did not listen, says Yahveh. [§]
takhat asher lo sham'u el devarai ne'um Yahveh asher shalachti aleihem et avadai hannevi'im hashkhem veshalloch velo shma'tem ne'um Yahveh.
This verse details God's displeasure with the people for not listening to His words delivered through His prophets. "Takhat" means 'instead of' or 'because of.' "Asher" is a relative pronoun meaning 'that' or 'which.' "Lo sham'u" means 'they did not listen.' "Devarai" means 'my words.' "Ne'um Yahveh" means 'says Yahveh.' "Shalachti" means 'I sent.' "Avadai" means 'my servants.' "Hannevi'im" means 'the prophets.' "Hashkhem" means 'early.' "Veshalloch" means 'and I sent.' "Shma'tem" means 'you listened.'
[JER.29.20] And you, hear the word of Yahveh, all of the exile that I sent from Jerusalem to Babel. [§]
ve-atem shimeu devar-Yahveh kol-ha-golah asher-shilachti miYerushalayim Bavelah.
This verse addresses a group of people who are in exile. 've-atem' means 'and you'. 'shimeu' is the imperative form of 'to hear'. 'devar-Yahveh' translates to 'the word of Yahveh'. 'kol-ha-golah' means 'all of the exile'. 'asher-shilachti' means 'that I sent'. 'miYerushalayim Bavelah' means 'from Jerusalem to Babel'.
[JER.29.21] Thus says Yahveh of Hosts, the Gods of Israel, to Ahab son of Kolayah and to Zedekiah son of Maaseiah, the prophets who prophesied to you falsely in my name: Behold, I am giving them into the hand of Nebuchadnezzar, king of Babel, and I will strike them down before your eyes. [§]
Koh-amar YHVH Tsevaot Elohei Yisrael el-Achav ben-Qolayah ve-el-Tzidqiyahu ben-Maaseiyah ha-niv’im lachem bishmi shaqer hini noten otam beyad Nevuchadretzar melech-Bavel vehikam le’eineichem.
This verse is a prophetic declaration. 'Koh-amar' means 'Thus says'. 'YHVH Tsevaot' is 'Yahveh of Hosts'. 'Elohei Yisrael' is 'the Gods of Israel'. The verse addresses Ahab son of Kolayah and Zedekiah son of Maaseiah, identified as prophets who falsely prophesied in Yahveh’s name. Yahveh declares He will deliver them into the hand of Nebuchadnezzar, king of Babel, and they will be struck down before their eyes.
[JER.29.22] And a curse will be taken from them to apply to all the exile of Judah who are in Babylon, saying, "May Yahveh make you like Tzidkiyahu and like Ahab, whom the king of Babylon cursed with fire." [§]
v'lukach mehem kelalah l'chol galut Yehudah asher b'Bavel le'emor yishimecha Yahveh k'Tzidkiyahu u'k'Echav asher-kalam melech-Bavel ba'esh.
This verse details a curse taken from the people to apply to all the exile of Judah who were in Babylon. The curse specifically invokes a comparison to Tzidkiyahu and Ahab, stating that the King of Babylon will curse them with fire.
[JER.29.23] Because they committed an atrocity in Israel, and they committed adultery with the wives of their companions, and they spoke a false word in my name, a command I did not give them, and I, Yahveh, know and bear witness. [§]
Ya'an asher asu nevalah be'yisrael vayinafu et-neshei re'ehem vayedaberu davar bishmi sheker asher lo tzivitim ve'anochi hahoyoodea va'ed ne'um-Yahveh.
This verse explains the reason for God's displeasure with Israel. They committed an atrocity in Israel by committing adultery with the wives of their companions, and they spoke a false word in God's name, a command God did not give. God declares that He knows and witnesses this.
[JER.29.24] And to Shma’yahu, the prophet, you will say this. [§]
Ve-el-shma’yahu ha-nech’lami tomar le’emor.
This verse begins with ‘Ve-el’ which means ‘and God.’ ‘Shma’yahu’ is a proper noun, a name meaning ‘Yahveh has heard.’ ‘Ha-nech’lami’ is an adjective describing Shma’yahu, meaning ‘the prophet.’ ‘Tomar’ means ‘you shall say’ or ‘you will say.’ ‘Le’emor’ means ‘to say’ or ‘saying.’ The entire phrase indicates a command to speak to Shma’yahu, the prophet.
[JER.29.25] Thus says Yahveh of Hosts, the Gods of Israel, saying: Because you sent letters in your name to all the people who are in Jerusalem, and to Tzefanyah son of Ma'aseiyah the priest, and to all the priests, saying... [§]
Koh-amar Yahveh Tsevaot Elohei Yisrael leemor ya'an asher atah shalach'tah beshim'chah sefarim el kol ha'am asher biYerushalayim ve'el Tzefanyah ben Ma'aseiyah haKohen ve'el kol haKohanim leemor.
This verse begins with the formula "Thus says Yahveh Tsevaot Elohei Yisrael" meaning "Thus says Yahveh of Hosts, the God of Israel". It then describes a sending of letters. 'Ya'an asher' means 'because'. 'Shalach'tah' means 'you sent'. 'Beshim'chah' means 'in your name'. 'Seferim' is 'letters'. 'El kol ha'am' means 'to all the people'. 'BiYerushalayim' means 'in Jerusalem'. 'Tzefanyah ben Ma'aseiyah haKohen' is 'Tzefanyah son of Ma'aseiyah the Priest'. 'Ve'el kol haKohanim' is 'and to all the priests'. 'Leemor' means 'saying'.
[JER.29.26] Yahveh gave you the position of priest in place of Jehoiada the priest, to be an official in the house of Yahveh overseeing every madman and prophet, and you shall give him to the turning place and the dungeon. [§]
Yahveh natan'kha kohayn takhat Yhoyada' ha-kohayn lihyot pkidim bet Yahveh lekol-ish meshugga' u-mitnabe'; venatatta' oto el-hamahepechet ve'el-hatzinok.
This verse describes Yahveh giving someone the role of priest in place of Jehoiada the priest. This new priest will be responsible for overseeing anyone considered mad or prophesying, and will have the authority to imprison them. 'Natan'kha' means 'gave you', 'kohayn' means 'priest', 'takhat' means 'under/instead of', 'lihyot' means 'to be', 'pkidim' means 'officials/overseers', 'bet Yahveh' means 'the house of Yahveh', 'lekol-ish' means 'to every man', 'meshugga' means 'mad/insane', 'mitnabe' means 'prophesying', 'venatatta' means 'and you shall give', 'hamahepechet' means 'the turning (place/prison)', 'hatzinok' means 'the dungeon'.
[JER.29.27] And now, why have you not rebuked Jeremiah the Anathothite, the prophet who proclaims against you? [§]
ve'atah lamah lo ga'arta beyirmeyahu ha'an'toti hamitnabe lechem
This verse asks why no rebuke has been given to Jeremiah the Anathothite, the prophet who proclaims against them. 'Ve'atah' means 'and now'. 'Lamah' means 'why'. 'Lo ga'arta' means 'did you not rebuke'. 'Beyirmeyahu' means 'to Jeremiah'. 'Ha'an'toti' means 'the Anathothite', referring to his origin. 'Hamitnabe' means 'the prophet'. 'Lechem' means 'to you/against you'.
[JER.29.28] For thus Babel sent to us, saying, 'It is long; build houses and dwell in them, and plant gardens and eat their fruit.' [§]
ki al-ken sha-lach ei-lei-nu Ba-vel le-e-mor a-ru-chah hee be-nu ba-tim ve-she-vu ve-ni-teu ga-not ve-ich-lu et pe-ri-hen.
This verse recounts a message sent by Babel (Babylon) to the Israelites. 'Ki al-ken' means 'for thus'. 'Sha-lach' means 'sent'. 'Ei-lei-nu' means 'to us'. 'Le-e-mor' means 'saying'. 'A-ru-chah hee' means 'it is long'. 'Be-nu ba-tim' means 'build houses'. 'Ve-she-vu' means 'and dwell'. 'Ve-ni-teu ga-not' means 'and plant gardens'. 'Ve-ich-lu et pe-ri-hen' means 'and eat their fruit'.
[JER.29.29] And Tzfanya the priest read this scroll in the ears of Yeremyahu the prophet. [§]
Va-yik-ra Tzfanya ha-kohen et-ha-sefer ha-zeh be-ozen Yeremyahu ha-navi.
This verse describes Tzfanya the priest reading a scroll to Yeremyahu the prophet. 'Va-yik-ra' means 'and he called/read'. 'Tzfanya' is a proper noun, the name of the priest. 'Ha-kohen' means 'the priest'. 'Et-ha-sefer' means 'the scroll'. 'Ha-zeh' means 'this'. 'Be-ozen' means 'in the ears of'. 'Yeremyahu' is a proper noun, the name of the prophet. 'Ha-navi' means 'the prophet'.
[JER.29.30] And it came to pass, the word of Yahveh to Jeremiah, saying: [§]
Va-yhi d'var-Yahveh el-Yirmiyahu le'emor
This verse begins with a common introductory phrase meaning "and it came to pass." 'D'var' means 'word' or 'matter.' 'Yahveh' is the proper name of God. 'El' means 'to' or 'belonging to.' 'Yirmiyahu' is the name Jeremiah. 'Le'emor' means 'to say' or 'saying'.
[JER.29.31] Send to all of the exile, saying, thus says Yahveh to Shma'yah the seeing: because Shma'yah has prophesied to you, and I did not send him, and he has made you confident on falsehood. [§]
sh'lach al-kol-hagolah le'emor koh amar Yahveh el-shma'yah han'echlami ya'an asher niv'a lachem shma'yah va'ani lo shlach'tiv va'yavtach etchem al-shaker.
This verse recounts a message sent to the exiled people. It declares that Yahveh has not sent Shma'yah, despite Shma'yah prophesying to them, and that Shma'yah has given them false confidence. "Sh'lach" means "send". "Al-kol-hagolah" means "to all of the exile". "Le'emor" means "to say". "Koh amar" means "thus says". "El" means "to". "Han'echlami" means "the seeing". "Ya'an asher" means "because that". "Niv'a" means "he prophesied". "Lachem" means "to you". "Va'ani" means "and I". "Lo shlach'tiv" means "I did not send". "Va'yavtach" means "and he made confident". "Etchem" means "you". "Al-shaker" means "on falsehood".
[JER.29.32] Therefore, thus says Yahveh: Behold, I will visit Shma'ayah the prophet and his offspring. There shall be no man of his among the people, and he shall not see the good that I will do for My people, says Yahveh, for he has spoken against Yahveh. [§]
lakhen koh-amar Yahveh hinneni pokeid al-Shma'ayah hannech'lami ve'al zar'o lo-yihiyeh lo ish yoshev betoch-ha'am hazeh velo-yireh batov asher-ani ose-le'ammi neum-Yahveh ki-sarah dibber al-Yahveh.
This verse is a prophetic declaration from Yahveh concerning Shma'ayah and his descendants. It states that neither Shma'ayah nor any of his offspring will have a place among the people, nor will they witness the good Yahveh intends for His people. This is because Shma'ayah has spoken against Yahveh.
JER.30
[JER.30.1] The word that was to Jeremiah was from Yahveh to say. [§]
ha-da-var a-shehr ha-yah el-yir-me-ya-hu me-et Yahveh le-e-mor
This verse introduces a message. "ha-da-var" means "the word". "a-shehr" means "that was". "ha-yah" means "was". "el-yir-me-ya-hu" means "to Jeremiah". "me-et" means "from". "Yahveh" is the proper name of God. "le-e-mor" means "to say". Thus, this verse means "the word that was to Jeremiah from Yahveh to say."
[JER.30.2] Thus says Yahveh, the Gods of Israel: Write for yourself all the words that I have spoken to you into a book. [§]
Koh-amar Yahveh Elohim Yisrael le'emor: Ktav-lecha et kol-ha-dvarim asher-dibarti eilecha el-sefer.
This verse is a command from Yahveh, the Gods of Israel, to write down all the words that have been spoken. "Koh-amar" means "thus says". "Yahveh Elohim" is "Yahveh, the Gods". "Yisrael" is Israel. "Le'emor" means "to say". "Ktav-lecha" means "write for yourself". "Et" is a particle indicating a direct object. "Kol-ha-dvarim" means "all the words". "Asher-dibarti" means "that I have spoken". "Eilecha" means "to you". "El-sefer" means "to a book".
[JER.30.3] For behold, days are coming, says Yahveh, and I will return the captivity of my people Israel and Judah, says Yahveh, and I will bring them back to the land which I gave to their fathers, and they shall possess it. [§]
ki hine yamim ba'im ne'um-Yahveh veshavti et shvut ami Yisrael veYehudah amar Yahveh vahashivotim el ha'aretz asher natati la'avotam virishuha.
This verse begins with 'ki hine' meaning 'for behold'. 'Yamim ba'im' means 'days are coming'. 'Ne'um-Yahveh' means 'says Yahveh'. 'Veshavti' means 'and I will return'. 'Et shvut ami' means 'the captivity of my people'. 'Yisrael veYehudah' means 'Israel and Judah'. 'Amar Yahveh' means 'says Yahveh'. 'Vahashivotim' means 'and I will bring back'. 'El ha'aretz' means 'to the land'. 'Asher natati' means 'which I gave'. 'La'avotam' means 'to their fathers'. 'Virishuha' means 'and they shall possess it'.
[JER.30.4] And these are the words that Yahveh spoke to Israel and to Judah. [§]
ve-eleh ha-devarim asher diber Yahveh el-Israel ve-el-Yehudah.
This verse introduces what follows as the words spoken by Yahveh to Israel and Judah. 've-eleh' means 'and these'. 'ha-devarim' means 'the words'. 'asher' means 'that' or 'which'. 'diber' means 'spoke'. 'el' means 'to'. 'Israel' and 'Yehudah' (Judah) are proper nouns representing the people groups.
[JER.30.5] For thus says Yahveh, a voice of trembling we have heard, terror and there is no peace. [§]
ki-koh amar Yahveh, qol charadah shama'nu, pachad ve'ein shalom.
This verse begins with the introductory phrase 'thus says Yahveh'. 'Qol' means 'voice'. 'Charadah' signifies trembling, terror, or dread. 'Shama'nu' means 'we have heard'. 'Pachad' also denotes fear or terror. 'Ve'ein' means 'and there is not'. 'Shalom' signifies peace, wholeness, or well-being.
[JER.30.6] Please ask now and see if a male gives birth. Why have I seen every man with his hands upon his loins like a woman giving birth, and all faces have turned to greenness? [§]
sha'alu-na' u're'u im-yoled zachar madua' ra'iti kol-gever yadav al-chalasav kayoledah venehefchu kol-panim leyarakon.
This verse is from Jeremiah 1:6. 'Sha'alu-na' means 'ask now'. 'U're'u' means 'and see'. 'Im-yoled' means 'if birthing'. 'Zachar' means 'male'. 'Madua' means 'why'. 'Ra'iti' means 'I have seen'. 'Kol-gever' means 'every man'. 'Yadav' means 'his hands'. 'Al-chalasav' means 'upon his loins'. 'Kayoledah' means 'like a woman giving birth'. 'Venehefchu' means 'and their faces have turned'. 'Kol-panim' means 'every face'. 'Leyarakon' means 'to greenness'. The verse is a rhetorical question posed by Jeremiah after God calls him to be a prophet. It describes a scene of men clutching their loins in fear and their faces turning pale.
[JER.30.7] Woe, for great is that day, without parallel to it, and it is a time of distress for Jacob, and from it he will save. [§]
hoy ki gadol hayom hahu me'ayin kamohu ve'et tsarah hi leYa'akov u'mime'nna yivasheu.
This verse comes from Jeremiah 30:7. "Hoy" is an interjection expressing woe. "Ki" means 'for' or 'because'. "Gadol" means 'great'. "Hayom" means 'the day'. "Hahu" means 'that'. "Me'ayin" means 'from none' or 'without parallel'. "Kamohu" means 'like it'. "Ve'et" means 'and'. "Tsarah" means 'distress'. "Hi" means 'it is'. "LeYa'akov" means 'to Jacob'. "U'mime'nna" means 'and from it'. "Yivasheu" means 'he will save'.
[JER.30.8] And it will be on that day, declares Yahveh of hosts, that I will break the yoke from off your neck and I will snap your bonds. And foreigners will no longer serve in it. [§]
ve-haya ba-yom ha-hu ne-um Yahveh tzeva-ot esh-bor ul-lo me-al tza-var-ekha u-mos-ro-te-kha a-na-tek ve-lo ya-av-du-vo od zar-im.
This verse speaks of a future day when Yahveh of hosts will break the yoke from off your neck and snap your bonds. Foreigners will no longer serve in it. ‘Ne’um’ means ‘declares’ or ‘says’, indicating a prophetic utterance. ‘Tzeva-ot’ means ‘hosts’ or ‘armies’, and refers to Yahveh’s angelic host. ‘Ullo’ means ‘yoke’. ‘Mosrotaycha’ means ‘your bonds’ or ‘your restraints’. ‘Zarim’ means ‘foreigners’ or ‘strangers’.
[JER.30.9] And they will serve Yahveh, their Gods, and David, their king, whom I have established for them. [§]
ve'avdu et YHWH elohehem ve'et David malkam asher akim lahem.
This verse describes people serving Yahveh, their Gods, and David, their king, whom God established for them. 'Ve'avdu' means 'and they will serve'. 'Et' is an untranslatable particle marking the direct object. 'YHWH' is Yahveh. 'Elohehem' is 'their Gods'. 'Ve'et' again signals the next direct object. 'David' is David. 'Malkam' is 'their king'. 'Asher' means 'whom'. 'Akim' means 'I established'. 'Lahem' means 'for them'.
[JER.30.10] And you, do not fear, my servant Jacob, says Yahveh, and do not be dismayed, Israel, for behold, I will save you from afar, and your offspring from their land of captivity. And Jacob will return and be secure, and live in peace, and there will be no one to frighten him. [§]
ve-atah al-tira' avdi ya'akov ne'um-yahveh ve-al-techat yisra'el ki hineini moshi'acha me-rachok ve-et-zara'acha me-eretz shivyam ve-shav ya'akov ve-shaket ve-sha'anan ve-ein macharid.
This verse is a promise of deliverance and restoration. It addresses Jacob (Israel) and assures him of God’s protection and return from exile. 'Yahveh' speaks directly, offering salvation from afar and a peaceful future for Jacob and his descendants. 'Ne'um-Yahveh' means 'says Yahveh' and is a common prophetic formula. 'Shivyam' refers to their land of captivity.
[JER.30.11] For I am with you, declares Yahveh, to save you. For I will make a complete end of all the nations among which I have scattered you, but I will not make a complete end of you. And I will discipline you for judgement, but I will not cleanse you. [§]
kee-it-tah-khah ah-nee neh-oom-yeh-hovah leh-ho-shee-ah-khah kee eh-eh-seh kah-lah beh-khal-hah-goy-eem ah-sher hah-fee-tzo-tee-khah shahm akh oh-tkhah lo eh-eh-seh kah-lah veh-yis-sar-tee-khah lah-mish-paht veh-nah-keh lo ah-nah-keh-khah
This verse contains several key names for God and descriptive phrases. "kee" means "for" or "because". "it-tah-khah" means "with you". "ah-nee" means "I". "neh-oom" means "declares". "yeh-hovah" is the proper name of God, Yahveh. "leh-ho-shee-ah-khah" means "to save you". "kee" again means "for". "eh-eh-seh" means "I will make". "kah-lah" means "complete", here meaning "utterly". "beh-khal-hah-goy-eem" means "among all the nations". "ah-sher" means "which". "hah-fee-tzo-tee-khah" means "I have scattered you". "shahm" means "there". "akh" means "but". "oh-tkhah" means "you". "lo" means "not". "veh" means "and". "yis-sar-tee-khah" means "I will discipline you". "lah-mish-paht" means "for judgement". "veh-nah-keh" means "and I will cleanse". "lo ah-nah-keh-khah" means "not cleanse you".
[JER.30.12] For thus says Yahveh: A human to break you, a possession is your blow. [§]
ki koh amar Yahveh anush leshibrech nachlah makatech.
This verse consists of several parts. 'ki' means 'for' or 'because'. 'koh' means 'thus' or 'so'. 'amar' means 'said'. 'Yahveh' is the proper name of God. 'anush' means 'human' or 'mortal'. 'leshibrech' means 'to break' or 'to shatter'. 'nachlah' means 'heritage' or 'possession'. 'makatech' means 'your blow' or 'your strike'. The verse speaks of God saying something regarding a broken people and their suffering.
[JER.30.13] There is no judgment for Dan for Mazor. Healing does not ascend for you. You do not have any. [§]
Ein Dan dinecha lemazor, refuot te'alah ein lach.
This verse appears to be a poetic fragment, likely a lament or complaint. 'Ein' means 'is not'. 'Dan' is a proper name, a tribe or individual. 'Dinecha' means 'your judgment' or 'your justice'. 'Lemazor' refers to a place or a person. 'Refuot' means 'medicines' or 'healings'. 'Te'alah' means 'ascends' or 'goes up'. 'Ein lach' means 'you do not have' or 'there is not for you'. Overall, the verse expresses a lack of justice for Dan and a lack of healing or help.
[JER.30.14] All your lovers have forgotten you; none will seek you anymore, for I have struck you with the blow of an enemy, a harsh correction, because of the abundance of your sins. Your sins have grown exceedingly strong. [§]
kal-me'ahav-ayikh shekhekhukh othakh lo yidroshu ki makhat oyev hikhitikh musar akhzari al rob avonekh atzmu khatoteikh.
This verse addresses a lament, likely spoken by God to Jerusalem. It details God’s actions against the city due to its sins. Let’s break down the names: ‘me’ahav’ means ‘lovers,’ ‘oyev’ means ‘enemy,’ and the rest are verbs and nouns relating to forgetting, seeking, striking, and sin. Note that there are no divine names in this verse, so no translation is needed for those.
[JER.30.15] What do you cry out about concerning your destruction, mortal man, regarding your pain? Because of the abundance of your iniquities, your sins have grown strong. I have done these things to you. [§]
mah-tiz-ahk ahl-shiv-rekh ah-nosh makh-oh-vek al-rov ah-vo-nekh ahtz-moo kha-toh-tai-kh ah-see-tee el-leh lahkh.
This verse is a rhetorical question addressing humankind. "Mah" means "what". "Tiz'ak" means "you cry out". "Shivrek" means "your breakings" or "your destruction". "Anosh" means "mortal man". "Makh'ovek" means "your pain". "Al-rov" means "because of the abundance of". "Avonekh" means "your iniquities". "Atzmu" means "grown strong" or "increased". "Khatotai-kh" means "your sins". "Asiti" means "I have done". "Eleh" means "these". "Lakh" means "to you". Therefore, the verse asks why humankind cries out regarding its destruction, referencing the growth of their sins and that God has done these things to them.
[JER.30.16] Therefore, all those who eat you will be eaten, and all your enemies will go into captivity. And your despoilers will be for desolation, and all your plunderers I will give to plunder. [§]
lakhen kol-okhlaiych ye'ekheloov vechol-tsaraiych kulam bashbiy yelechoov vehayu shosaiych limsisa vechol-bozzaiych etten lavaz.
This verse contains several nouns and verbs related to consumption, captivity, desolation, and plundering. 'Lakhen' means 'therefore'. 'Kol-okhlaiych' refers to 'all those who eat you', or 'all your eaters'. 'Ye'ekheloov' means 'will be eaten'. 'Ve'chol-tsaraiych' means 'and all your enemies'. 'Kulalam bashbiy yelechoov' means 'all of them will go into captivity'. 'Vehayu shosaiych limsisa' means 'and your despoilers will be for desolation'. 'Ve'chol-bozzaiych etten lavaz' means 'and all your plunderers I will give to plunder'.
[JER.30.17] For I will ascend a length for you, and from your wounds I will heal you, says Yahveh. For they have called you rejected, Zion is she, there is no one who seeks her. [§]
kee ah-aleh ah-roo-khah lahkh oo-mee-mah-kho-tah-yikh er-pah-ekh neh-oom Yahveh kee nee-dah-khah kah-roo lekh tzee-yohn hee dor-esh ayn lah.
This verse consists of two clauses connected by the word 'kee' (because/for). The first clause speaks of Yahveh ascending for the listener and healing their wounds. 'Arookhah' is interpreted as a length or a long journey, suggesting Yahveh will travel far. The second clause states Zion has been rejected and no one seeks her. 'Nidakhah' means rejected, abandoned, or forsaken. 'Dorresh' means seeker or one who inquires.
[JER.30.18] Thus says Yahveh: Behold, I will return the captivity of the tents of Jacob, and I will have mercy on their dwellings. A city will be built upon its ruin, and a palace will dwell upon its justice. [§]
koh amar Yahveh hinnei shav shvut ohalei Yaakov u mishkenotav arachem u nivnetah ir al tilah v'armon al mishpato yeshev.
This verse begins with the formula 'thus says Yahveh'. It then states that Yahveh will return the captivity of the tents of Jacob, and have mercy on their dwellings. Following this, it declares that a city will be built upon its ruin and a palace will dwell upon its justice.
[JER.30.19] Thanksgiving and the sound of rejoicing will go forth from them, and I will increase them, they will not be diminished. I will honor them, they will not be grieved. [§]
ve-yatsa me-hem toda ve-kol mis-cha-kim ve-hir-bi-tim ve-lo yim-a-tu ve-hich-bad-ti-m ve-lo yitz-a-ru.
This verse describes an increase in joyful sounds and a flourishing population. "yatsa" means "will go forth". "toda" means "thanksgiving". "kol" means "voice" or "sound". "mis-cha-kim" is related to play, rejoicing, or sport. "hir-bi-tim" means "I will increase". "yim-a-tu" means "they will be diminished". "hich-bad-ti-m" means "I will honor". "yitz-a-ru" means "they will be grieved". The verse focuses on an abundance of praise, joy, population, honor and lack of sorrow.
[JER.30.20] And his descendants will be like the ancient past, and his assembly will be established before me, and I, Yahveh, will visit upon all who oppress him. [§]
vehayu banav k'kedem va'adatov lifani tikkon ufakadtî al kol lochatsav.
This verse speaks of the descendants of someone, comparing them to the ancient past, and speaks of their assembly being established before Yahveh, and Yahveh will visit upon all who oppress them. 'Banav' means 'his sons' or 'his descendants'. 'K'kedem' means 'like the former' or 'like the ancient'. 'Va'adatov' means 'and his assembly'. 'Lifani' means 'before me'. 'Tikkon' means 'will be established'. 'Ufakadtî' means 'and I will visit'. 'Al kol lochatsav' means 'upon all who oppress him'.
[JER.30.21] And it will be that his might is from him, and his governance will come forth from his closeness. And I will bring him near, and he will approach me. For who is this who has pledged his heart to approach me? Says Yahveh. [§]
vehayah adiro mimenu umoshlo mikirbo yetzei vehikravti venagas eilai ki mi hu zeh arav et libbo lagashat elai neum Yahveh
This verse discusses someone who will rise to a position of power and influence, and who will draw near to God. The question posed is who would dare to approach God without proper consideration. 'Adisro' is a derivative of 'Adir', meaning mighty. 'Moslo' is a derivative of 'Mosh', meaning governance or rule. 'Mikirbo' means from within him, or from his closeness. 'Yahveh' is the proper name of God.
[JER.30.22] And you will be to me a people, and I will be to you the Gods. [§]
veeheeitem lee leam veanochi ehyeh lakhem leelohim
This verse contains several key names for God and refers to a covenant relationship. 'veeheeitem' means "and you will be". 'lee' means "to me". 'leam' means "a people". 'veanochi' means "and I". 'ehyeh' means "I will be". 'lakhem' means "to you". 'leelohim' means "to the Gods". This verse is a foundational statement of the covenant between Yahveh and the Israelites.
[JER.30.23] Behold, the storm of Yahveh has burst forth; a tempest is rolling. It will pour down upon the heads of the wicked. [§]
hin-neh | sa-ar-at yev-ah-veh che-mah ya-tza-ah sa-ar mit-go-rer al rosh resha-im ya-chul.
This verse describes a storm, a tempest, that is the outburst of Yahveh's anger. It will fall upon the heads of the wicked. 'Hinneh' is an interjection meaning 'behold'. 'Sa'arat' means storm or tempest. 'Yevahveh' is the proper name of God. 'Chemah' means wrath or anger. 'Yatza' means to go out or burst forth. 'Mitgorer' means to dwell or roll. 'Al' means upon. 'Rosh' means head. 'Reshaim' means wicked people. 'Yachul' means to roll, or to pour down.
[JER.30.24] The burning of God’s anger will not return until he does it, and until he establishes the plans of his heart. In the latter days, you will understand it. [§]
lo yashuv charon af-Yahveh ad-aso ve-ad-haqimo mezimot libo b'acharit hayamim titbonenu bah.
This verse describes God’s unchanging anger. 'Lo yashuv' means 'will not return'. 'Charon af' means 'the burning of anger'. 'Yahveh' is the proper name of God. 'Ad-aso' means 'until he does'. 'Ve-ad-haqimo' means 'and until he establishes'. 'Mezimot libo' means 'the plans of his heart'. 'B'acharit hayamim' means 'in the latter days'. 'Titbonenu bah' means 'you will understand it'. The verse expresses that God’s anger will not cease until his purposes are fulfilled, and those purposes will be understood in the end times.
JER.31
[JER.31.1] At that time, declares Yahveh, I will be to the Gods for all families of Israel, and they will be to me for a people. [§]
ba'et hahi' ne'um-Yahveh, eheyeh le'Elohim lechol mishpachot Yisra'el, vehem yihyu-li le'am.
This verse comes from Isaiah 7:14. 'Ba'et hahi' means 'at that time'. 'Ne'um-Yahveh' means 'declares Yahveh'. 'Eheyeh le'Elohim' means 'I will be to the Gods'. 'Lechol mishpachot Yisra'el' means 'to all families of Israel'. 'Vehem yihyu-li le'am' means 'and they will be to me for a people'.
[JER.31.2] Thus says Yahveh: I have found favor with a people, survivors of the sword, in the wilderness, and they go to quiet Israel. [§]
Koh amar Yahveh matsa khen bamidbar am seridey kharev halokh lehar’gi’o Yisrael.
This verse begins with the formula "Thus says Yahveh". It describes Yahveh finding favor with a remnant people in the wilderness who are survivors of the sword, and their purpose is to quiet Israel.
[JER.31.3] From afar Yahveh appeared to me, and I loved you with an eternal love. Therefore, I drew you with loving-kindness. [§]
may-rah-hok yeh-vah-veh neer-ah-eh lee vee-ah-havat oh-lahm ah-hav-tee-kah al-ken mish-akh-tee-kah kha-sed.
This verse speaks of God appearing from afar and a lasting love. "may-rah-hok" means from afar. "yeh-vah-veh" is the proper name of God. "neer-ah-eh" means appeared. "lee" means to me. "vee-ah-havat oh-lam" means and a love of eternity/forever. "ah-hav-tee-kah" means I loved you. "al-ken" means therefore. "mish-akh-tee-kah" means I drew you. "kha-sed" means kindness or loving-kindness.
[JER.31.4] Still I will build, and you will be built, young woman of Israel. Still you will adorn your drums, and you will go out in dance of those who play. [§]
Od evneh v'nivneh betul yisra'el, od ta'di tuppayich v'yatzat bimchol m'shachakim.
This verse speaks of rebuilding and adorning. "Od" means 'still' or 'again'. "Evneh" means 'I will build'. "Nivneh" means 'you will be built'. "Betul" means 'virgin' or 'young woman'. "Yisra'el" is the name of the people. "Ta'di" means 'you will adorn'. "Tuppayich" means 'your drums' or 'your timbrels'. "Yatzat" means 'you will go out'. "Bimchol" means 'in dance'. "M'shachakim" means 'of those who play' or 'of players'.
[JER.31.5] Still you will plant vineyards in the mountains of Samaria. Planters planted, and they profaned. [§]
Od tit'ei keramim beharēi shomron, nata'u not'im vechillelu.
This verse describes the continued planting of vineyards in the mountains of Samaria, done by planters who then profaned them. 'Od' means 'still' or 'yet'. 'Tit'ei' is a future form of 'to plant'. 'Keramim' means 'vineyards'. 'Beharei' means 'in the mountains of'. 'Shomron' is 'Samaria'. 'Nata'u' means 'they planted'. 'Not'im' means 'planters'. 'Ve' means 'and'. 'Chillelu' means 'they profaned'.
[JER.31.6] For there is a day when the preserved ones will call upon Mount Ephraim, “Arise, and let us go up to Zion, to Yahveh, our God.” [§]
kee yesh-yohm kar-oo no-tzree-eem beh-har ef-rah-eem koo-moo ve-nah-leh tzee-yohn el-yah-veh el-o-hay-noo.
This verse speaks of a call to return to Zion, to Yahveh, the God of those calling. "Yesh-yohm" means "on that day". "No-tzreeeem" refers to those who are kept or preserved, often translated as Christians, but literally means 'preserved ones'. "Har" means 'mountain'. "Efrah-eem" is a place name, the mountain of Ephraim. "Koo-moo" means 'arise'. "Nah-leh" means 'let us go up'. "Tzee-yohn" is Zion, the holy mountain. "El-yahveh" is 'to Yahveh'. "El-o-hay-noo" is 'our God'.
[JER.31.7] For thus says Yahveh: Sing for Jacob, rejoice, and shout among the nations. Proclaim and say, ‘Save Yahveh your people, even the remnant of Israel.’ [§]
kee-koh ah-mar Yahveh rah-noo le-yah-kohb seem-chah veh-tzah-haloo beh-rosh hah-goy-eem hash-mee-oo hal-loo veh-eem-roo ho-shah Yahveh et-ahm-kah et sheh-air-eet yees-rah-el
This verse is a call to rejoice and praise Yahveh for Israel. It instructs people to sing for Jacob, rejoice among the nations, and proclaim salvation from Yahveh for the remnant of Israel.
[JER.31.8] See, I am bringing them from the land of the north, and I will gather them from the corners of the earth. Among them will be the blind and the lame, the pregnant and the one giving birth, together. A large assembly will return there. [§]
hin-nee may-vee-ah o-tam may-eretz tza-fon v-kee-vatz-teem mee-yark-tay-ah-retz bahm ee-ver oo-pees-sekh hah-rah v-yo-led-et yach-dahv kah-hal ga-dole ya-shoo-voo hay-nah.
This verse describes a gathering of people from the north and the corners of the earth. It specifically mentions that the blind and lame, pregnant women and those giving birth will return together, forming a large assembly.
[JER.31.9] They come weeping, and with supplications I will lead them. I will lead them to streams of water on a straight path, and they will not stumble in it, for I have been to Israel a father, and Ephraim is my firstborn. [§]
bibchi yavo uvetchanunim ovilem, oliceim el nachalei mayim bederech yashar lo yikashlu bah, ki hayiti leIsrael leav, veEfrayim bechoriy hu.
This verse describes God's compassionate guidance and fatherly relationship with Israel and Ephraim. 'Bibchi yavo' means 'they come weeping'. 'Uvetchanunim ovilem' means 'and with supplications I will lead them'. 'Oliceim el nachalei mayim' means 'I will lead them to streams of water'. 'Bederech yashar' means 'in a straight path'. 'Lo yikashlu bah' means 'they will not stumble in it'. 'Ki hayiti leIsrael leav' means 'for I have been to Israel a father'. 'VeEfrayim bechoriy hu' means 'and Ephraim is my firstborn'.
[JER.31.10] Hear the word of Yahveh, nations, and declare it in the islands from afar, and say, "The scattered of Israel will gather them, and will keep them as a shepherd keeps his flock." [§]
Shimme'u devar-Yahveh goyim ve'hagidu ba'iyim mimmerhak ve'imru mezareh Yisrael yeqabtzennu ushmaro keroh'eh edro.
This verse is a call to the nations. "Shimme'u" means 'hear'. "Devar-Yahveh" is 'the word of Yahveh'. "Goyim" means 'nations'. "Ve'hagidu" means 'and declare'. "Ba'iyim" means 'in the islands'. "Mimmerhak" means 'from afar'. "Ve'imru" means 'and say'. "Mezareh Yisrael" means 'the scattered of Israel'. "Yeqabtzennu" means 'will gather us'. "Ushmaro" means 'and will keep'. "Keroh'eh" means 'as a shepherd'. "Edro" means 'his flock'. The verse speaks of the gathering of scattered Israel and their protection by Yahveh.
[JER.31.11] For Yahveh redeemed Jacob and rescued him from a hand stronger than his. [§]
ki-pa-da Yahveh et-Ya-ak-ov u-goal-o mi-yad khazak mi-men-nu
This verse states that Yahveh has redeemed Jacob and rescued him from a hand stronger than his own. "ki" means "for", "pada" means "redeemed", "et" is a grammatical particle indicating the direct object, "Yaakov" is "Jacob", "u" means "and", "goal" means "rescued", "miyad" means "from hand", "khazak" means "strong", "mi" means "than", and "mennu" means "him".
[JER.31.12] And they will come and rejoice in the heights of Zion, and they will flow toward the goodness of Yahveh concerning grain and concerning wine and concerning oil and concerning sheep and concerning cattle. And their souls will be like a well-watered garden, and they will add no more grief again. [§]
u-vau vərinnu vimrom-tsiyon, vənaharu el-tuv Yahveh al-dagan v’al-tirosh v’al-yitzhar v’al-bənei-tson u-vakar, vəhayəta nafsham kəgan rāveh, v’lo-yosifu ləda’avah od.
This verse describes a future state of joy and abundance for God’s people. They will come and rejoice in the heights of Zion, and flow toward the goodness of Yahveh concerning grain, wine, oil, livestock, and cattle. Their souls will be like a well-watered garden, and they will no longer grieve.
[JER.31.13] Then the maiden will rejoice in dancing, and the young men and the elders together, and I will turn their mourning to joy, and I will comfort them, and I will make them glad from their sorrow. [§]
Az tismach betulah bemachol ubachurim uzekenim yachdav vehapachti evlam lesasson venichamtim vesimachhtim migonam.
This verse describes a future time of joy and celebration. "Az" means then. "Tismach" means will rejoice. "Betulah" means maiden/young woman. "Bemachol" means in dancing. "Ubachurim" means and young men. "Uzekenim" means and elders. "Yachdav" means together. "Vehapachti" means and I will turn. "Evlam" means their mourning. "Lesasson" means to joy. "Venichamtim" means and I will comfort them. "Vesimachhtim" means and I will make glad. "Migonam" means from their sorrow.
[JER.31.14] I will satisfy the souls of the priests with abundance, and my people will be filled with my goodness, says Yahveh. [§]
ve-ree-vay-tee nefesh ha-ko-ha-neem da-shen ve-am-mee et-too-vee yis-bah-oo ne-oom-Yahveh
This verse speaks of God satisfying the priests with abundance and His people with goodness. 've-ree-vay-tee' means 'I will satisfy'. 'nefesh' means 'soul' or 'person'. 'ha-ko-ha-neem' means 'the priests'. 'da-shen' means 'abundance' or 'fatness'. 've-am-mee' means 'and my people'. 'et-too-vee' means 'my goodness'. 'yis-bah-oo' means 'will be satisfied'. 'ne-oom-Yahveh' means 'says Yahveh'.
[JER.31.15] Thus says Yahveh, a voice is heard in Ramah, a sound of lamentation and bitter weeping. Rachel weeps for her children, she refuses to be comforted for her children because they are no more. [§]
Ko amar Yahveh, kol beramah nishma, nehi bekhi tamrurim. Rachel mebakka al-baneha, me’anah lehinachem al-baneha, ki einennu.
This verse begins with the standard formula "Thus says Yahveh". It describes a sound heard in Ramah, a lamentation and weeping, and Rachel weeping for her children because they are no more. Ramah was a city near Jerusalem where the people were deported to Babylon. Rachel is symbolically representing the nation of Israel.
[JER.31.16] Thus says Yahveh: Restrain your voice from weeping and your eyes from tears, for there is a reward for your work, says Yahveh, and you will return from the land of the enemy. [§]
koh amar Yahveh min'ei qolekh mibekhi ve'einayikh midim'ah ki yesh sakhar lif'ulat'ekh ne'um-Yahveh veshavu me'eretz oyev.
This verse begins with the formula 'thus says Yahveh'. It then instructs someone to restrain their voice from weeping and their eyes from tears. The reason given is that there is a reward for their work, again stated as being from Yahveh. Finally, it states that they will return from the land of the enemy.
[JER.31.17] And there is hope for your future, says Yahveh, and the children will return to their land. [§]
veyesh-tikvah le'acharit'cha ne'um-Yahveh veshavu banim ligvulam.
This verse consists of several parts. "Veyesh" means "and there is". "Tikvah" means "hope". "Le'acharit'cha" means "to your end" or "to your future". "Ne'um-Yahveh" means "says Yahveh". "Veshavu" means "and they will return". "Banim" means "sons" or "children". "Ligvulam" means "to their boundary" or "to their land". The 's' at the end is a verse marker and does not factor into translation.
[JER.31.18] I have surely heard Ephraim. You have disciplined me, and I allowed myself to be disciplined, like an unaccustomed calf. Restore me, and I will return, for you are Yahveh, the Gods. [§]
shamoa shama'ti efraim mitnodeid yissartani va'ivaser k'egel lo lumad hashiveini ve'ashuvah ki ata Yahveh Elohay.
This verse expresses a plea for restoration. The speaker, likely a representative of Israel, acknowledges Yahveh, the Gods, has disciplined them. They compare their unyielding nature to an untamed calf and request to be brought back, promising repentance. The verse emphasizes Yahveh’s identity as both Yahveh and the Gods.
[JER.31.19] For after my return, I regretted, and after my being known, I doubted regarding my thigh. I was ashamed, and also dismayed, for I carried the reproach of my youth. [§]
ki-akharei shuvi nikhamti ve-akharei hivadi safakti al-yarek boshti ve-gam nikhlomti ki nasati kherpat ne’urai
This verse describes a feeling of regret and shame. "Ki" means 'for' or 'because'. "Akharei" means 'after'. "Shuvi" means 'my return'. "Nikhamti" means 'I regretted'. "Ve" means 'and'. "Hivadi" means 'my being known'. "Safakti" means 'I doubted'. "Al-yarek" means 'regarding my thigh'. "Boshti" means 'I was ashamed'. "Ve-gam" means 'also'. "Nikhlomti" means 'I was dismayed'. "Ki" means 'for'. "Nasati" means 'I carried'. "Kherpat" means 'the reproach'. "Ne’urai" means 'of my youth'.
[JER.31.20] Behold, is Ephraim my cherished one? Or is he a child for amusement? For every time I speak of him, I remember him still. Therefore, my insides ache for him, I will have compassion on him. Thus says Yahveh. [§]
Haben yakir li Ephraim im yeled shaashuim ki midei dabri bo zakhor ezkerenu od al ken hamu meai lo racham arachamenu neum Yahveh.
This verse addresses Ephraim, a son of Israel. It questions if Ephraim is a cherished son, or merely a child for amusement. It states that every time God speaks of Ephraim, God remembers him still. Because of this, God’s insides ache for him, and God will have compassion on him. The speaker identifies as Yahveh.
[JER.31.21] Set up for yourself landmarks, put for yourself signals, put your heart to the path, the way I walked. Return, virgin of Israel, return to your cities these. [§]
hatsivi lakh tziyunim simi lakh tamrurim shiti libbekh lamessilah derekh halakhti shubi betulah yisrael shubi el-arayikh elleh.
This verse uses a series of commands and metaphors. "hatsivi" means "set up." "tziyunim" means "landmarks" or "monuments." "simi" means "put" or "place." "tamrurim" means "signals" or "warnings." "shiti" means "put" or "place." "libbekh" means "your heart." "lamessilah" means "to the path." "derekh" means "way." "halakhti" means "I walked." "shubi" means "return." "betulah" means "virgin." "yisrael" is the name of a people. "el-arayikh" means "to your cities." "elleh" means "these."
[JER.31.22] Until when will you hide yourself, the daughter who rebels? For Yahveh has created new female in the land, a female who will turn around a man. [§]
ad-ma-tai tit-cha-ma-kin ha-bat ha-sho-ve-vah ki-va-ra Yahveh cha-da-shah ba-aretz ne-ke-vah te-so-vev ga-ver.
This verse uses a number of terms that require literal translation. "Ad-mataiy" means "until when". "Titchamakin" means "you will hide yourself". "Habat hashovevah" means "the daughter who rebels". "Ki-vara" means "for created". "Yahveh" is the proper name of God. "Chadasha" means "new". "Ba-aretz" means "in the land". "Nekevah" means "a female". "Tesovev" means "will turn around". "Gaver" means "a man". The verse is a rhetorical question posed to a rebellious daughter, suggesting that God has created a new female who will influence a man.
[JER.31.23] Thus says Yahveh of Hosts, the God of Israel. Again, they will utter this statement in the land of Judah and in its cities, when I restore those taken captive. May Yahveh bless you, the dwelling place of righteousness, the holy mountain. [§]
Koh-amar Yahveh Tsevaot Elohei Yisrael, od yo'meru et-ha-davar hazeh be-eretz Yehudah uve'arav beshuv'i et-shvutham yevarechka Yahveh neve-tzedek har ha-kodesh.
This verse begins with the formula "Thus says Yahveh." It continues with a prophecy that the words spoken will be repeated in the land of Judah and its cities upon the return from exile. It concludes with a blessing from Yahveh, described as the dwelling place of righteousness and the holy mountain.
[JER.31.24] And Judah will dwell in it, and all its cities together, farmers and travelers with the flock. [§]
ve-yash-vu bah yehu-dah ve-chal-a-ra-yav yach-da-vu ik-a-rim ve-na-se-u ba-e-der.
This verse describes Judah and its cities dwelling together, with farmers traveling with their flocks. Let's break down the names: 'Yehudah' is Judah, a son of Jacob, and the name often refers to the nation descended from him. 'Yahveh' is the proper name of God. The other words are descriptive verbs and nouns.
[JER.31.25] For I have quenched the weary soul, and I have filled every grieving soul. [§]
ki hirveeti nefesh ayefah vechol nefesh davah mileeti
This verse contains several key words. "Ki" means "for" or "because". "Hirveeti" is the first-person singular perfect form of the verb meaning "to quench" or "to satisfy". "Nefesh" refers to a life, soul, or person. "Ayefah" means "weary" or "tired". "Ve" means "and". "Chol" means "all" or "every". "Davah" means "grieved" or "sad". "Mileeti" is the first-person singular perfect form of the verb meaning "to fill". Therefore, the verse speaks of satisfying the weary and filling the grieving.
[JER.31.26] Because of this, I have awakened and I have seen, and my sleep is pleasant to me. [§]
al-zot heqitzoti va'ereh ushnati ervah li.
This verse describes a state of being awakened and finding comfort in sleep. "al-zot" means "because of this". "heqitzoti" means "I have awakened". "va'ereh" means "and I have seen". "ushnati" means "my sleep". "ervah li" means "is pleasant to me".
[JER.31.27] Indeed, days are coming, says Yahveh, and I will sow the house of Israel and the house of Judah with seed of humankind and seed of animal. [§]
hinneh yamim ba'im ne'um-Yahveh vezara'ti et-beit Yisrael ve'et-beit Yehudah zera adam vezera behemah.
This verse begins with 'hinneh', meaning 'behold' or 'indeed'. 'Yamim ba'im' means 'days are coming'. 'Ne'um-Yahveh' means 'says Yahveh'. 'Vezara'ti' means 'and I will sow'. 'Et-beit Yisrael' means 'the house of Israel'. 'Ve'et-beit Yehudah' means 'and the house of Judah'. 'Zera adam' means 'seed of humankind'. 'Vezera behemah' means 'and seed of animal'. The verse speaks of a time when Yahveh will sow both people and animals.
[JER.31.28] And it will be as I diligently labored among them to crush and to shatter, to ruin and to destroy and to do harm, so I will diligently labor among them to build and to plant, says Yahveh. [§]
vehaia kaasher shakadti aleihem lintosh ulinetzot ulharos ulhaavid uleha'rea ken eshkod aleihem livnot ulntoa ne'um-Yahveh.
This verse describes a shift in God's actions toward the people. Previously, God diligently worked to destroy, shatter, ruin, annihilate and do evil to them. Now, God states that He will diligently work to build and plant. 'Ne'um-Yahveh' translates to 'says Yahveh', indicating a prophetic declaration.
[JER.31.29] In those days, they will no longer say, "The fathers ate sour grapes, and the sons' teeth are set on edge." [§]
ba-ya-mim ha-hem lo yo-meru od avot achlu boseir v'shinei banim tikhenah
This verse comes from Jeremiah 31:29. 'Yamim' means days. 'Ha-hem' means those or the. 'Lo yo-meru' means they will not say. 'Od' means still or anymore. 'Avot' means fathers. 'Achlu' means they ate. 'Boseir' means sour grapes. 'V'shinei' means and the teeth. 'Banim' means sons. 'Tikhenah' means will ache.
[JER.31.30] But if a man dies in his sin, every man who eats the improperly prepared meat will have his teeth ruined. [§]
ki im-ish ba'avonoh yamut kol-ha'adam ha'ochel haboser tikheina shinav.
This verse discusses the concept of individual accountability for sin and the consequence of eating improperly prepared or forbidden meat. 'Ki im' means 'but if' or 'for if'. 'Ish' means 'man'. 'Ba'avonoh' means 'in his sin'. 'Yamut' means 'will die'. 'Kol-ha'adam' means 'every man'. 'Ha'ochel' means 'the one who eats'. 'Haboser' means 'the raw meat' or 'the improperly prepared meat'. 'Tikheina' means 'will be ruined' or 'will be decayed'. 'Shinav' means 'his teeth'.
[JER.31.31] Indeed, days are coming, declares Yahveh, and I will cut a new covenant with the house of Israel and with the house of Judah. [§]
heen-neh ya-meem ba-eem ne-oom-yeh-vah-veh ve-kah-raht-tee et-bayt yis-rah-el ve-et-bayt yeh-oo-dah be-reet kha-da-shah.
This verse begins with "heen-neh" meaning "behold" or "indeed". It then states "ya-meem ba-eem" which means "days are coming". The phrase "ne-oom-yeh-vah-veh" means "declares Yahveh". The verb "ve-kah-raht-tee" means "and I will cut". "Et-bayt yis-rah-el" means "the house of Israel" and "et-bayt yeh-oo-dah" means "the house of Judah". Finally, "be-reet kha-da-shah" means "a new covenant".
[JER.31.32] It is not the covenant that I made with their ancestors on the day I strengthened them by their hand to bring them out of the land of Egypt, which they broke, and I was possessive over them, says Yahveh. [§]
lo kabrit asher karat-ti et-avotam beyom hecheziki beyadam lehozi'am me'eretz mitzrayim asher hema heferu et-briti ve'anokhi ba'alti bam ne'um-Yahveh.
This verse discusses a covenant God made with the ancestors, specifically regarding their deliverance from the land of Egypt. It states that the ancestors broke the covenant and that God was possessive over them. ‘Kabrit’ refers to a covenant. ‘Avotam’ means their fathers/ancestors. ‘Hecheziki beyadam’ means holding/strengthening by their hand. ‘Mitzrayim’ is Egypt. ‘Briti’ means my covenant. ‘Ba’alti bam’ refers to God possessing or mastering them. ‘Ne’um-Yahveh’ means thus says Yahveh.
[JER.31.33] For this is the covenant that I will make with the house of Israel after those days, says Yahveh: I have given my instruction within them, and upon their hearts I will write it. And I will be to them for God, and they will be to me for a people. [§]
ki zot habrit asher echrot et beit yisrael acharei hayamim hahem neum-Yahveh natati et torati bekirbam veal libam echtevenna vehayiti lahem leElohim vehema yihyu-li leam.
This verse outlines a new covenant that Yahveh will make with the house of Israel. It states that Yahveh will put His instruction within them and write it upon their hearts, becoming their God and they will be His people.
[JER.31.34] And they will no longer teach each person his neighbor, and each person his brother, saying, "Know Yahveh!" For all of them will know me, from the smallest to the greatest, declares Yahveh, for I will forgive their iniquity and their sin I will not remember ever. [§]
ve-lo ye-lam-doo ood eesh et-re-eh-hu ve-eesh et-ah-hee-hu le-emor de-oo et-ye-ho-vah ki-kul-lam yee-de-oo o-tee le-mee-q-tan-nam ve-ad-g-do-lam ro-nem ye-ho-vah ki es-lah lach-a-von-am u-lech-at-tah-tam lo ez-kar ood.
This verse speaks of a time when knowledge of Yahveh will be universally available, and God will forgive and forget the sins of the people. 'Ve-lo' means 'and not'. 'Ye-lam-doo' is 'they will teach'. 'Eesh' means 'person' or 'man'. 'Re-eh-hu' means 'his neighbor' and 'ah-hee-hu' means 'his brother'. 'Le-emor' means 'to say'. 'De-oo' means 'know'. 'Ki' means 'for' or 'because'. 'Kul-lam' means 'all of them'. 'Yee-de-oo' means 'they will know'. 'O-tee' means 'me'. 'Le-mee-q-tan-nam' means 'the smallest of them' and 'ad-g-do-lam' means 'even the greatest'. 'Ro-nem' means 'declared'. 'Es-lah' means 'I will forgive'. 'Lach-a-von-am' means 'their iniquity' and 'lech-at-tah-tam' means 'their sin'. 'Lo ez-kar' means 'I will not remember'. 'Ood' means 'ever'.
[JER.31.35] Thus says Yahveh, the giver of the sun for light to the days, the ordinances of the moon and stars for light to the night. He agitates the sea, and its waves roar. Yahveh of hosts is his name. [§]
Koh amar Yahveh noten shemesh le'or yomam, hukkot yareach vekochavim le'or lailah, roga ha'yam vayehmu galav, Yahveh tzevaot shmo.
This verse describes God as the creator of celestial bodies and the controller of the sea. 'Koh amar' means 'thus says.' 'Noten' means 'giver.' 'Shemesh' means 'sun.' 'Le'or' means 'for light.' 'Yomam' means 'days.' 'Hukkot' means 'ordinances.' 'Yareach' means 'moon.' 'Kochavim' means 'stars.' 'Lailah' means 'night.' 'Roga' means 'to be agitated.' 'Ha'yam' means 'the sea.' 'Vayehmu' means 'and roared.' 'Galav' means 'its waves.' 'Tzevaot' means 'hosts.' 'Shmo' means 'his name.'
[JER.31.36] If these laws are removed from before me, says Yahveh, then the seed of Israel will cease to be a nation before me for all days. [§]
im yamushu ha hukkim ha elleh milpenei ne'um Yahveh gam zerah yisrael yishbetu mihiyot goi lifanei kol hayamim.
This verse begins with a conditional statement. "If these laws are removed from before me," it states. "Ne'um Yahveh" is often translated as "says Yahveh". The remainder of the verse declares that if the laws are removed, the seed of Israel will cease to be a nation before me for all days.
[JER.31.37] Thus says Yahveh, if the heavens above can be measured and the foundations of the earth investigated below, then I will reject all the descendants of Israel for all that they have done, says Yahveh. [§]
koh amar Yahveh im-yimadu shamayim milema'lah v'yehakru mosdei-eretz lematah gam-ani ema'as bekhal-zera Yisrael al-kol-asher asu ne'um-Yahveh.
This verse is a declaration from Yahveh. It states that if the heavens above can be measured and the foundations of the earth investigated below, then Yahveh will reject all the seed of Israel for all that they have done. 'Seed' here refers to the descendants or people of Israel. 'Ne'um' means 'declaration of'.
[JER.31.38] Behold, days says Yahveh, and the city will be built for Yahveh from the tower of Chanan'el to the gate of the corner. [§]
hinneh yamim ne'um-Yahveh venivneh ha'ir la-Yahveh mimigdal Chanan'el sha'ar haPinah.
This verse begins with 'hinneh', meaning 'behold'. 'Yamim' means 'days'. 'Ne'um-Yahveh' is a prophetic formula meaning 'says Yahveh'. 'Venivneh' means 'and will be built'. 'Ha'ir' means 'the city'. 'La-Yahveh' means 'for Yahveh'. 'Mimigdal' means 'from the tower'. 'Chanan'el' is a proper name. 'Sha'ar' means 'gate'. 'HaPinah' means 'the corner'. Therefore, the verse discusses a future rebuilding of the city for Yahveh, starting from a specific tower and gate.
[JER.31.39] And yet another expectation of the measurement goes forth against it, upon the hill of Garev, and it circles Go’atah. [§]
v’yatsa ‘od qaveh hamidah negdo ‘al giv’at garev v’nasav go’atah.
This verse describes something emerging or going forth, a measure of expectation against something, upon a hill, and then circling around something else. ‘Od means ‘and still’ or ‘yet’. ‘Qaveh’ is a line or expectation. ‘Hamidah’ relates to a measurement. ‘Negdo’ means ‘against it’. ‘Giv’at’ means ‘hill’. ‘Garev’ is a place name. ‘Nasav’ means to circle or go around. ‘Go’atah’ is a noun, something that is circled.
[JER.31.40] And all the valley of the corpses, and the fertilizer, and all the remnants, up to the Kidron Brook, up to the corner of the Horse Gate eastward, will be holy to Yahveh. It will not be torn down and it will not be destroyed forever. [§]
vekhal-haemek hapegarim vehaddeshen vekhal-hashremot ad-nachal kidron ad-pinat sha'ar hasusim mizrachah kodesh layahveh lo-yinatesh velo-yehares o'ed le'olam.
This verse describes a valley that is declared holy to Yahveh. It details the boundaries of this sacred space, mentioning the Valley of the Corpses, the fertilizer, the remnants, the Kidron Brook, and the corner of the Horse Gate towards the east. It states that this area will not be torn down or destroyed forever.
JER.32
[JER.32.1] The word that came to Jeremiah from Yahveh in the tenth year of Zedekiah, king of Judah, was also the eighteenth year of Nebuchadnezzar. [§]
Ha-da-var a-she-er-ha-ya-hu el-Yir-me-ya-hu me-et Yahveh ba-sha-nah ha-a-si-rit le-Tzid-ki-ya-hu me-lech Ye-hu-dah hee ha-sha-nah shmo-neh-eh-sreh sha-nah li-Nev-u-chad-ret-sar.
This verse introduces the prophetic word given to Jeremiah. It specifies the time of the prophecy: the tenth year of the reign of King Zedekiah of Judah, which is also the eighteenth year of the reign of Nebuchadnezzar. The words are fairly straightforward in their construction; it's a simple statement of timing for the coming message.
[JER.32.2] And then the force of the king of Babylon surrounded Jerusalem, and Jeremiah the prophet was imprisoned in the courtyard of the prison, which belonged to the house of the king of Judah. [§]
ve'az cheil melech bavel tsarim al-yerushalayim veyirmeyahu hannavi haya kalua bachatzar hamatara asher beit-melech yehudah.
This verse describes the army of the king of Babylon besieging Jerusalem while the prophet Jeremiah is imprisoned in the courtyard of the prison, which belongs to the king of Judah.
[JER.32.3] Because Zedekiah, king of Judah, was imprisoned, he was asked, "Why do you continue to prophesy, saying, 'Thus says Yahveh, 'Behold, I am giving this city into the hand of the king of Babylon, and it will be captured?'" [§]
asher kla'o tzidqiyahu melekh-yehuda le'emor madua ata niv'a le'emor koh amar Yahveh hin'ni noten et-ha'ir hazzot be'yad melekh-bavel ul'khada
This verse describes a situation where King Zedekiah of Judah has been imprisoned and questioned about his prophecies. Specifically, he is asked why he continues to proclaim that Yahveh has spoken, declaring that the city will be handed over to the king of Babylon and captured.
[JER.32.4] And Zedekiah, king of Judah, will not escape from the hand of the Chaldeans, for he is given to be given into the hand of the king of Babylon, and his mouth will speak with his mouth, and his eyes will see his eyes. [§]
ve-tsid-kee-yah-hoo melekh yehudah lo yimalet mi-yad hakash-dee-im kee he-nah-ton yee-nah-ten be-yad melekh-ba-vel ve-dee-ber-pee-o im-pee-o ve-ei-nav et-ei-nav tee-reh-eh-nah
This verse discusses the fate of King Zedekiah of Judah. It states he will not escape the hands of the Chaldeans (Babylonians). He will be given into the hand of the king of Babylon, and he will see him face to face.
[JER.32.5] Babylon will take Zedekiah and there he will be until I visit him, says Yahveh. Because if you fight against the Chaldeans, you will not succeed. [§]
u-va-vel yo-lekh et-tzi-dqi-ya-hu ve-sham yih-yeh ad-pak-di o-toh ne-um-ye-ho-vah ki ti-la-cha-mu et-ha-kas-dim lo ta-tsli-chu.
This verse describes the fate of Zedekiah, king of Judah. It states that Babylon will take Zedekiah and he will remain there until Yahveh visits him. It also declares that any battle against the Chaldeans (Babylonians) will not succeed.
[JER.32.6] And Jeremiah said, "The word of Yahveh was to me to say:" [§]
Va-yo-mer Yir-me-ya-hu Ha-ya de-var-ye-ho-vah e-lai le-mor.
This verse begins with 'Va-yo-mer,' meaning 'and he said.' 'Yir-me-ya-hu' is the name Jeremiah. 'Ha-ya' means 'was.' 'De-var-ye-ho-vah' means 'the word of Yahveh.' 'E-lai' means 'to me.' 'Le-mor' means 'to say.' The verse describes Jeremiah relaying a message that Yahveh spoke to him.
[JER.32.7] Behold, Hanameel the son of Shalum, your relative, comes to you to say, "Purchase for yourself the field that is in Anathoth, for you have the right of redemption to buy it." [§]
hinneh khanam'el ben-shalum dodkha ba eleikha le'emor kneh lekha et-sadei asher ba'anatot ki lekha mishpat ha'geulah liknot.
This verse describes Hanameel, the son of Shalum, your relative, coming to you with a proposition. He tells you to purchase the field that is in Anathoth, because you have the right of redemption to buy it.
[JER.32.8] And Chanamel, the son of my relative, came to me, as the word of Yahveh was to the courtyard of the gate. And he said to me, "Please purchase the field that is in Anathoth, which is in the land of Benjamin, for the right of inheritance belongs to you, and the right of redemption belongs to you. Purchase it for yourself, and I will know that the word of Yahveh is this." [§]
Va-yo-vo e-lai chan-a-mel ben-dod-i ki-de-var Yahveh el-chatzar ha-matarah va-yo-mer e-lai k'neh na et-sadi asher ba-anatot asher be-eretz binyamin ki-lecha mishpat ha-yerushah u-lecha ha-geulah k'neh-lach va-eida ki devar-Yahveh hu.
This verse describes the arrival of Chanamel, a relative, with a message from Yahveh. Chanamel instructs the speaker to purchase a field in Anathoth, within the land of Benjamin, declaring that the right of inheritance and redemption belong to the speaker. The purchase will confirm that the message is indeed from Yahveh.
[JER.32.9] And I bought the field from Chanam'el, my relative, who is in Anathoth, and I weighed to him the money, seven shekels and ten of the money. [§]
va'ekneh et-ha-sadeh me'et chanam'el ben-dodi asher ba'anatot va'eshkalah-lo et-ha-kesef shiv'ah shkalim va'asarah ha-kesef.
This verse describes the purchase of a field. 'Va'ekneh' means 'and I bought'. 'Et-ha-sadeh' means 'the field'. 'Me'et chanam'el' means 'from Chanam'el'. 'Ben-dodi' means 'my relative'. 'Asher ba'anatot' means 'who is in Anathoth'. 'Va'eshkalah-lo' means 'and I weighed to him'. 'Et-ha-kesef' means 'the money'. 'Shiv'ah shkalim va'asarah' means 'seven shekels and ten'. 'Ha-kesef' means 'the money'.
[JER.32.10] And I wrote in the scroll and I sealed it and I testified witnesses and I weighed the silver with scales. [§]
va-ekhtov ba-sefer va-ekhtom va-a'ed eidim va-eshkol ha-kesef be-moznayim
This verse describes writing in a scroll, sealing it, calling witnesses, and weighing silver on scales. Each word is translated literally. 'Va' is a conjunction meaning 'and'. 'Ekhtov' means 'I wrote'. 'Ba-sefer' means 'in the scroll'. 'Ekhtom' means 'I sealed'. 'A'ed' means 'I testified'. 'Eidim' means 'witnesses'. 'Eshkol' means 'I weighed'. 'Ha-kesef' means 'the silver'. 'Be-moznayim' means 'with scales'.
[JER.32.11] And I took the book of the account, the sealed commandment and the statutes and the revealed things. [§]
va-ekach et-sefer ha-miknah et-hechatum hamitzvah ve-hachukim ve-et-hagalui
This verse describes taking a book of account. 'Va-ekach' means 'and I took'. 'Sefer' means 'book'. 'Ha-miknah' means 'of the account'. 'Et-hechatum' means 'the sealed'. 'Hamitzvah' means 'the commandment'. 'Ve-hachukim' means 'and the statutes'. 'Ve-et-hagalui' means 'and the revealed'. The 'et' particles are grammatical markers indicating a definite direct object.
[JER.32.12] And I gave the deed of purchase to Baruch son of Neriah, son of Machseiah, before the eyes of Hanameel, my relative, and before the eyes of the witnesses who were writing in the deed of purchase, before the eyes of all the Jews who were residing in the courtyard of the prison. [§]
va-et-ten et-ha-se-fer ha-mik-na el-ba-ruch ben-ne-ri-ya ben-mach-se-ya le-ei-nei cha-nam-el do-di u-le-ei-nei ha-ei-dim ha-ko-tev-im be-se-fer ha-mik-na le-ei-nei kal-ha-ye-hu-dim ha-yosh-vim ba-cha-tzar ha-ma-ta-ra.
This verse describes the giving of a deed (a document of purchase) to Baruch, son of Neriah, son of Machseiah, in the sight of Hanameel (my relative) and witnesses. It emphasizes that this transaction took place publicly, before all the Jews who were residing in the courtyard of the prison.
[JER.32.13] And I commanded Baruch before their eyes, saying. [§]
va'atzaveh et baruch le'einehem le'emor
This verse consists of several parts. 'Va'atzaveh' means 'and I commanded'. 'Et' is a grammatical marker indicating the direct object. 'Baruch' is a proper name, likely meaning 'blessed'. 'Le'einehem' means 'before their eyes' or 'in their sight'. 'Le'emor' means 'to say' or 'saying'. Therefore, the verse describes someone commanding Baruch to speak something before others.
[JER.32.14] Thus says Yahveh, the God of the armies of Israel: Take these documents—this book of the livestock records, the sealed document, and this open document—and place them in a clay vessel, so that they may endure for many days. [§]
Koh-amar Yahveh Tsevaot Elohei Yisrael lekoche et-hasfarim haeleh et-sefer hamikneh hazeh ve’et hahatum ve’et sefer hagalui hazeh unetatam bikli-choresh lema’an ya’amdu yamim rabim.
This verse is a command given by Yahveh, the God of the armies of Israel, to take certain documents – specifically, the book of records concerning livestock, the sealed document, and the open document – and place them in a clay jar for safekeeping so that they will endure for many days. The name ‘Tsevaot’ means ‘armies’ and is an epithet of Yahveh.
[JER.32.15] For thus says Yahveh of hosts, the God of Israel: Still houses and fields and vineyards will be bought in this land. [§]
kee koh amar Yahveh tzevaot Elohei Yisrael, od yikanu batim vesadot ukeramim ba'aretz hazot.
This verse states that thus says Yahveh of hosts, the God of Israel, that still houses and fields and vineyards will be bought in this land. 'kee' means 'for', 'koh' means 'thus', 'amar' means 'said', 'Yahveh' is the proper name of God, 'tzevaot' means 'of hosts', 'Elohei' means 'God of', 'Yisrael' is 'Israel', 'od' means 'still', 'yikanu' means 'they will buy', 'batim' means 'houses', 'vesadot' means 'and fields', 'ukeramim' means 'and vineyards', 'ba'aretz' means 'in the land', and 'hazot' means 'this'.
[JER.32.16] And I prayed to Yahveh after I dictated the book of records to Baruch son of Neriah, saying... [§]
va'etpalel el-yahveh acharei tit'i et-sefer ha-mikneh el-baruch ben-neriyah le'emor
This verse describes the speaker praying to Yahveh after dictating a book of records to Baruch son of Neriah, with the intention of having it written down. 'Va'etpalel' signifies 'and I prayed.' 'El-Yahveh' is 'to Yahveh.' 'Tit'i' means 'I dictated.' 'Et-sefer ha-mikneh' is 'the book of records.' 'El-Baruch ben-Neriyah' is 'to Baruch son of Neriah.' 'Le'emor' means 'saying' or 'to say'.
[JER.32.17] Ah, my Lord Yahveh, behold, You have made the heavens and the earth by Your great power and by Your outstretched arm. Nothing is too difficult for You. [§]
Ahah Adonai Yahveh, hineh attah asita et-hashamayim ve'et-ha'aretz b'kochach hagadol ubizroachach han'tuyah. Lo-yippale mimcha kol-davar.
This verse is an exclamation of awe and recognition of Yahveh's power as Creator. "Ahah" is an interjection expressing surprise or recognition. "Adonai" means "my Lord". "Yahveh" is the proper name of God. "Hineh" means "behold" or "indeed". The verse continues by stating that You (Yahveh) have made the heavens and the earth with Your great power and Your outstretched arm. Finally, it declares that nothing is too difficult for You.
[JER.32.18] The One making lovingkindness to thousands, and repaying the iniquity of fathers to the bosom of their children, after them, the God, the great, the mighty, Yahveh of hosts is his name. [§]
oseh hesed la'alafim u'mishalem avon avot el-heik benehem acharehem ha'el hagadol hagibor Yahveh tzva'ot shmo.
This verse describes God’s character. 'Oseh hesed la'alafim' means ‘making lovingkindness to thousands.’ 'Mishalem avon avot' means ‘repaying the iniquity of fathers.’ 'El-heik benehem' means ‘to the bosom of their children.’ 'Acharehem' means ‘after them.’ 'Ha'el hagadol hagibor' means ‘the God, the great, the mighty.’ 'Yahveh tzva'ot shmo' means ‘Yahveh of hosts, his name.’
[JER.32.19] Great is the counsel and abundant the schemes, that your eyes are open to all the ways of humankind, to give to each person according to his ways and according to the fruit of his deeds. [§]
g'dol ha'etzah v'rav ha'aliliyah asher einecha p'kuchot al kol darkhei b'nei adam latet l'ish kidrachav u'chifri ma'alalei'av.
This verse speaks of the greatness of counsel and the abundance of schemes, and that the eyes of Yahveh are open to all the ways of humankind, to give to each person according to his ways and according to the fruit of his deeds. Let's break down the names of God used here. There is no explicit name, but the possessive pronoun 'einecha' (your eyes) refers to Yahveh. We'll consistently translate 'einecha' as 'your eyes' when it is clear from context it is referring to Yahveh. 'Adonai' is not used in this verse.
[JER.32.20] Because you performed signs and wonders in the land of Egypt until this day, and in Israel, and among humankind, you made a name for yourself as is done this day. [§]
asher-samta otot umoftim be-eretz-mitzrayim ad-hayom hazeh u-vi-yisrael u-vadam vataseh-lechah shem kayom hazeh.
This verse describes the signs and wonders God performed in Egypt, Israel, and among humankind, and how this established God’s reputation up to the present day. Let's break down the names of God: There are no explicit divine names used in this verse, but we can infer that the actions described are attributable to 'the Gods' as described in Elohim. The verse speaks of God making a name for Godself.
[JER.32.21] And you brought out your people, the Israelites, from the land of Egypt, with signs and with wonders and with a strong hand and with an outstretched arm and with great terror. [§]
va-tot-say et-am-mechah et-yis-ra-el may-eretz mitz-raim be-o-tot u-ve-mof-tim u-ve-yad cha-za-kah u-ve-ez-ro-ah net-u-yah u-ve-mo-rah ga-dol.
This verse describes the exodus of the people of Israel from the land of Egypt. It emphasizes that this was done through signs, wonders, a strong hand, an outstretched arm, and great terror. Each element serves to demonstrate the power and authority of the divine actor. The prepositional phrases 'et' are markers of direct objects. 'U' means 'and'.
[JER.32.22] And she gave to them the land this, that you swore to their fathers to give to them, land flowing milk and honey. [§]
va-ti-ten la-hem et-ha-aretz ha-zo-at a-sher nish-ba-ta la-avo-tam la-tet la-hem eretz zavat chalav u-devash.
This verse describes God giving the land to the people, a land promised to their ancestors. Each word is translated as literally as possible. 'Va-ti-ten' is 'and she gave'. 'La-hem' means 'to them'. 'Et-ha-aretz' is 'the land'. 'Ha-zo-at' means 'this'. 'A-sher' is 'that'. 'Nish-ba-ta' means 'you swore'. 'La-avo-tam' is 'to their fathers'. 'La-tet' means 'to give'. 'Eretz' is 'land'. 'Zavat' means 'flowing'. 'Chalav' is 'milk'. 'U-devash' is 'and honey'.
[JER.32.23] They came and possessed it, but they did not listen to your voice, nor did they walk in your teachings. They did not do all that you commanded them to do, and so you brought upon them all of this evil. [§]
vayavo uyrshu otah velo sham’u bekolecha uvetorotecha lo halachu et kol asher tzivita lahem la’asot lo asu vatakrei otam et kol har’a hazot.
This verse describes people entering and possessing a land, but disobeying God's commands. They did not listen to His voice, nor did they walk in His teachings. They failed to do everything He commanded them to do, and as a result, all manner of evil befell them.
[JER.32.24] Behold, the ramps have come, to the city for capture. And the city was given into the hand of the Chaldeans who are fighting against it, because of the sword and the famine and the pestilence. And as you spoke, it happened, and behold, you see. [§]
hin-neh ha-sol-lot ba-u ha-ir le-loch-dah; ve-ha-ir nit-nah be-yad ha-kas-dim ha-nil-cha-mim a-lei-ha mip-nei ha-cherev ve-ha-ra-av ve-ha-da-ver; va-asher di-bar-ta ha-yah ve-hin-cha ro-eh.
This verse describes the siege and fall of a city. 'Sol-lot' refers to siege ramps, built to allow attackers to reach the city walls. The city is given into the hand of the Chaldeans (Babylonians) who are fighting against it due to sword, famine, and pestilence. It concludes by affirming that what was spoken (prophesied) has come to pass, and that the observer is witnessing it.
[JER.32.25] And you said to me, "my Lord Yahveh, acquire for yourself the field with silver, and let witnesses testify, and the city was given into the hand of the Chaldeans." [§]
ve-ata amar-ta elai adonai yevaveh kneh-lecha ha-sadeh ba-kesef ve-ha-ed edim ve-ha-ir nit-nah be-yad ha-kasdim.
This verse recounts a divine command. "You" refers to the prophet Jeremiah. "Elai" means "to me". "Adonai" is "my Lord". "Yevaveh" is the divine name. "Kneh-lecha" means "acquire for yourself". "Ha-sadeh" is "the field". "Ba-kesef" is "with silver". "Ve-ha-ed edim" is "and let witnesses testify". "Ve-ha-ir" is "and the city". "Nit-nah" means "was given". "Be-yad" is "into the hand of". "Ha-kasdim" is "the Chaldeans".
[JER.32.26] And it happened, the word of Yahveh came to Jeremiah, saying: [§]
va-yhi d'var-yahveh el-yir'meyahu le'emor
This verse begins with a common introductory phrase meaning "and it happened the word of..." followed by the word of Yahveh, then "to Jeremiah", and finally "saying". The structure is quite straightforward, establishing a divine communication to the prophet.
[JER.32.27] Indeed, I am Yahveh, the Gods of all living beings. Will anything be too wonderful for me? [§]
hin-neh a-nee Yahveh Elohim kol-bah-sar ha-mi-men-nee yip-ah-leh kol-dah-var.
This verse contains several key names and words. "Hinneh" means "behold" or "indeed". "Anee" means "I". "Yahveh" is the proper name of the God of Israel. "Elohim" is a plural form referring to gods, but is used here to denote the power of the one God. "Kol" means "all". "Basar" means "flesh" or "meat", but here means "living beings". "Ha-mi-men-nee" means "from before me" or "from me". "Yip-ah-leh" means "is wondrous" or "is too wonderful". "Kol-dah-var" means "all matter" or "everything".
[JER.32.28] Therefore, thus says Yahveh, behold, I am giving this city into the hand of the Chaldeans and into the hand of Nebuchadnezzar, king of Babel, and it will be taken. [§]
lakhen koh amar Yahveh, hinni noten et ha'ir hazot beyad hakashdim uveyad nevukadretzar melekh-bavel ulkhadah.
This verse states that because of something previously stated, Yahveh declares that He is giving the city into the hand of the Chaldeans and into the hand of Nebuchadnezzar, king of Babel, and it will be captured.
[JER.32.29] And the Chaldeans who fought against this city came, and they set this city on fire and burned it, and the houses on whose roofs they burned incense to Baal and poured libations to other Gods, for the purpose of making me angry. [§]
Oo-vah-oo hah-kas-dee-eem hah-nee-leh-ha-meem al-hah-eer hah-zoht veh-heet-zoo et-hah-eer hah-zoht bah-esh oo-seh-rah-foo-hah ve-et hah-bah-teem ah-sher keet-roo al-gah-go-teem la-vah-al veh-hee-see-koo nes-ah-keem leh-eh-loh-heem ah-heh-reem leh-mah-an hah-kah-ees-eh-nee.
This verse describes the Babylonians attacking a city and setting it on fire, specifically mentioning the burning of houses where sacrifices were made to Baal and other gods, which angered Yahveh. "Hah-kas-dee-eem" refers to the Chaldeans/Babylonians. "Vav" is a conjunction meaning 'and'. "Baal" is a deity worshipped by the people. "Elohim" is a plural form indicating Gods. "Leh-mah-an" means 'in order to' or 'for the purpose of'.
[JER.32.30] For the people of Israel and the people of Judah were only doing evil in my eyes from their youth, for the people of Israel were only provoking me with the work of their hands, declares Yahveh. [§]
kee-ha-yoo beh-nee yis-ra-el oo-beh-nee yeh-oo-dah ach oh-seem ha-rah beh-ay-nai mee-ne-oo-ro-tay-hem kee beh-nee yis-ra-el ach mah-kh'ees-eem o-tee beh-mah-ah-seh yeh-day-hem ne-oom Yahveh.
This verse describes the consistent wrongdoing of the Israelites and Judahites from their youth. It states they continuously provoke Yahveh with the works of their hands. "kee" means "for" or "because". "hayoo" means "were". "b'nee" means "sons of", used here to mean "people of". "ach" means "only" or "indeed". "o'seem" means "doing". "ha-rah" means "the evil". "b'ee-nai" means "in my eyes". "min-ne-oo-ro-tay-hem" means "from their youth". "mah-kh'ees-eem" means "provoking" or "irritating". "o-tee" means "me". "mah-ah-seh" means "work of". "yeh-day-hem" means "their hands". "ne-oom" means "declares" or "says". "Yahveh" is the proper name of God.
[JER.32.31] For upon my face and upon my wrath has this city been to me, from the day they built it until this day, to remove it from before my face. [§]
ki al-appi ve-al-chamati hayta li ha-ir ha-zot le-min ha-yom asher banu ota ve-ad ha-yom ha-zeh la-hasira-ha me-al panai.
This verse describes a city that has become an object of God's anger and wrath. The city existed from the time it was built until the present day, and God intends to remove it from His presence. 'Al-appi' refers to 'upon my face' which represents God's displeasure. 'Chamati' is wrath. 'Panai' means 'my face', representing God's presence and favor.
[JER.32.32] Over all the evil of the sons of Israel and the sons of Judah, which they did to provoke me, they – their kings, their princes, their priests, and their prophets – and the man of Judah and the inhabitants of Jerusalem. [§]
al kol ra'at benei yisra'el u'benei yehudah asher asu lehak'iseni hema malkheihem sareihem kohaneihem u'nevi'eihem ve'ish yehudah ve'yoshvei yerushalayim.
This verse lists those responsible for provoking God's anger. 'al kol ra'at means 'over all the evil of'. 'benei yisra'el' means 'sons of Israel', and 'benei yehudah' means 'sons of Judah'. 'asher asu' means 'which they did'. 'lehak'iseni' means 'to provoke me'. 'hema' means 'they'. 'malkheihem' means 'their kings'. 'sareihem' means 'their princes'. 'kohaneihem' means 'their priests'. 'u'nevi'eihem' means 'and their prophets'. 've'ish yehudah' means 'and the man of Judah'. 've'yoshvei yerushalayim' means 'and the inhabitants of Jerusalem'.
[JER.32.33] They turned their backs to me and did not look toward me, and I taught the Gods to them, and I taught, but they do not hear to take correction. [§]
vayipnu elay oref velo panim velamed otam hashem vehlamed ve’einam shom’im lakachat musar.
This verse describes a turning away from God and a refusal to learn or accept correction. “Vayipnu” means they turned. “Elay” means to me. “Oref” means the back of the head or neck, signifying turning one’s back. “Velo panim” means not faces, meaning they didn't look toward. “Velamed otam hashem” means and teach them the Gods. “Vehlamed” means and teach. “Ve’einam shom’im” means and they do not hear. “Lakachat musar” means to take correction or discipline.
[JER.32.34] And they placed their abominations in the house which is called with my name upon it, to defile it. [§]
va-ya-see-moo shik-koo-tzay-hem ba-bay-it a-sher neek-rah she-mee a-layv le-tame-o
This verse describes the placement of abominations within a house that is named with the name of God. 'Va-ya-see-moo' means 'and they placed'. 'Shik-koo-tzay-hem' means 'their abominations'. 'Ba-bay-it' means 'in the house'. 'A-sher' means 'that/which'. 'Neek-rah' means 'is called'. 'She-mee' means 'my name'. 'A-layv' means 'upon it'. 'Le-tame-o' means 'to defile it'.
[JER.32.35] And they built the high places of Baal, which are in the valley of the son of Hinnom, to cause their sons and their daughters to pass through the fire to Molech, which I did not command, and it did not come upon my heart to do this abomination, for the purpose of causing Judah to sin. [§]
Va-yiv-nu et-ba-mot ha-Ba-al a-sher be-gei ben-Hin-nom le-ha-a-vir et-be-nei-hem ve-et-be-not-ei-hem la-Mo-lech a-sher lo tzi-vee-teem ve-lo a-la al-lib-bee la-a-sot ha-to-e-vah ha-zot le-ma-an ha-cha-tee et-Ye-hu-dah.
This verse describes the building of high places dedicated to Baal in the Valley of the Son of Hinnom, where people sacrificed their sons and daughters to Molech. God states that He did not command this practice, nor did it ever occur to Him to do such an abomination, and that it serves only to cause Judah to sin.
[JER.32.36] Now therefore, thus says Yahveh, the Gods of Israel, to this city of which you say, 'It is given into the hand of the king of Babel, it will be by sword and by famine and by plague.' [§]
ve'atah lakhen koh amar Yahveh Elohim yisrael el ha'ir hazot asher atem omrim nitnah beyad melech-bavel bacherev ubarav ubadaber.
This verse begins with an introductory phrase indicating 'now therefore'. It then states that Yahveh, the Gods of Israel, is speaking. The speech is directed 'to this city' which the people are saying has been given into the hand of the king of Babel. The verse concludes by stating it will be by sword, famine, and plague.
[JER.32.37] See, I will gather them from all the lands where I have driven them, in my anger and in my wrath and in great fury. And I will bring them back to this place, and I will settle them securely. [§]
hin-nee me-kab-tsam mee-kol-ha-a-ra-tzot a-sher hid-dach-teem sham be-a-pee ve-va-cha-ma-tee ve-ve-ke-tsef ga-dol va-ha-sheev-oteem el-ha-ma-kom ha-zeh ve-ho-shav-teem la-vetach.
This verse describes a future gathering of a people who have been scattered. The speaker, identified elsewhere as Yahveh, states that they will gather this people from all the lands to which they were driven, motivated by wrath and anger, and will return them to a specific place and settle them safely. The original uses several names for God, including El and Yahveh.
[JER.32.38] And they will be to me a people, and I will be to them the Gods. [§]
ve-hayu li le-am ve-ani ehyeh lahem le-elohim
This verse outlines a covenant relationship. 've-hayu' means 'and they will be'. 'li' means 'to me'. 'le-am' means 'a people'. 've-ani' means 'and I'. 'ehyeh' means 'I will be'. 'lahem' means 'to them'. 'le-elohim' means 'the Gods'. The verse states that a people group will belong to God, and God will be the Gods to that people group.
[JER.32.39] And I will give them one heart and one way to fear me all their days, for their good and the good of their children after them. [§]
ve-natati lahem lev echad ve-derech echad le-yir’ah oti kol-ha-yamim le-tov lahem ve-livneihem achar-eihem.
This verse describes God giving a unified heart and way to a people, so they may fear God all their days for their good and the good of their children after them. The words 'lev' and 'derech' are singular, indicating a single unified purpose. 'Yir'ah' means to fear or revere. 'Oti' means 'me'. 'Kol-ha-yamim' means 'all the days'. 'Livneihem' means 'their children'. 'Achar-eihem' means 'after them'.
[JER.32.40] I will cut a covenant of forever with them, that I will not return from after them to do good to them, and I will give my fear in their hearts, so as not to turn away from me. [§]
vekharati lahem brit olam asher lo ashuv me'achareihem lehitiv otam ve'et yir'ati etten bil'vavam levil'ti sur me'alay.
This verse describes a covenant God makes with people. "Kharati" means "I will cut", referring to the ancient practice of making a covenant by dividing an animal in two. "Brit" means "covenant". "Olam" means "forever" or "world". "Asher" means "that" or "which". "Lo ashuv" means "I will not return". "Me'achareihem" means "from after them". "Lehitiv otam" means "to do good to them". "Yir'ati" means "my fear". "Etten" means "I will give". "Bil'vavam" means "in their hearts". "Levil'ti sur" means "so as not to turn away". "Me'alay" means "from me".
[JER.32.41] I will rejoice for them to do good to them, and I will plant them in this land truly with all my heart and with all my soul. [§]
vesassti aleihem leheitiv otam unta'tim ba'aretz hazot be'emet bekhal libbi ubekhal nafshi.
This verse expresses God’s intention to do good for the people and plant them firmly in the land with all sincerity and devotion. 'vesassti' means 'I will rejoice'. 'aleihem' means 'upon them' or 'for them'. 'leheitiv otam' means 'to do good for them'. 'unta'tim' means 'I will plant'. 'ba'aretz hazot' means 'in this land'. 'be'emet' means 'in truth' or 'truly'. 'bekhal libbi' means 'with all my heart'. 'ubekhal nafshi' means 'and with all my soul'.
[JER.32.42] For thus says Yahveh: just as I have brought to this people all this great evil, so I will bring upon them all the good that I speak of. [§]
ki-koh amar Yahveh ka-asher he-ve-ti el-ha-am ha-zeh et kol-ha-ra-ah ha-gedo-lah ha-zot ken anokhi me-vi aleihem et kol-ha-to-vah asher anokhi do-ver aleihem.
This verse states that just as Yahveh has brought this great evil upon the people, so Yahveh will bring upon them all the good that Yahveh speaks of. 'ki' means 'for', 'koh' means 'thus', 'amar' means 'said', 'Yahveh' is the proper name of God, 'ka-asher' means 'as', 'he-ve-ti' means 'I have brought', 'el' means 'to', 'ha-am' means 'the people', 'ha-zeh' means 'this', 'et' is a particle, 'kol' means 'all', 'ha-ra-ah' means 'the evil', 'ha-gedo-lah' means 'the great', 'ha-zot' means 'this', 'ken' means 'so', 'anokhi' means 'I', 'me-vi' means 'I will bring', 'aleihem' means 'upon them', 'ha-to-vah' means 'the good', 'asher' means 'that', 'do-ver' means 'I speak'.
[JER.32.43] And we will buy the field in this land, which you say is desolate, lacking people and animals, given into the hand of the Chaldeans. [§]
ve-nik-nah ha-sa-deh ba-ah-retz ha-zo-at a-sher a-tem o-mer-im sh'ma-mah hee mei-ein ah-dahm u-ve-heh-mah nit-t'nah be-yad ha-kas-dim.
This verse discusses the purchase of a field in a particular land. It states that the people claim the land is desolate, lacking both people and animals, and has been given into the hand of the Chaldeans. 've-nik-nah' means 'and we will buy'. 'ha-sa-deh' means 'the field'. 'ba-ah-retz' means 'in the land'. 'ha-zo-at' means 'this'. 'a-sher' means 'which/that'. 'a-tem' means 'you'. 'o-mer-im' means 'say'. 'sh'ma-mah' means 'desolate'. 'mei-ein' means 'without'. 'ah-dahm' means 'man/person'. 'u-ve-heh-mah' means 'and animal'. 'nit-t'nah' means 'was given'. 'be-yad' means 'into the hand of'. 'ha-kas-dim' means 'the Chaldeans'.
[JER.32.44] They will purchase fields with silver, and a deed must be written, sealed, and attested to by witnesses, in the land of Benjamin and the areas around Jerusalem, and in the cities of Judah, the cities of the mountains, the cities of the lowlands, and the cities of the Negev, for I will restore their captivity, says Yahveh. [§]
sa-dot bak-khe-sef yik-nu ve-ka-tov bas-se-fer ve-kha-tom ve-ha-ed ed-im be-er-etz bin-ya-min u-vis-vi-ve-i ye-ru-sha-la-yim u-ve-a-rei ye-hu-da u-ve-a-rei ha-har u-ve-a-rei ha-shfe-la u-ve-a-rei ha-ne-gev ki-a-shiv et shvu-tam ne-um ye-ho-vah.
This verse describes the purchase of deeds for land as evidence of restoration. 'Sadot' refers to fields, purchased with silver. A deed is to be written, sealed with witnesses. The land is specified as being in Benjamin, around Jerusalem, in Judah, the mountains, the lowlands, and the Negev. The reason for this process is stated to be the return of captives.
JER.33
[JER.33.1] And it happened that a word from Yahveh came to Jeremiah a second time, while he was still imprisoned in the courtyard of the guardhouse, saying: [§]
vayhi dvar-yahveh el-yirmeyahu shenit vehu odenu atsur bachatzar hammatarah leemor
This verse describes a second word from Yahveh to Jeremiah while he was still imprisoned in the courtyard of the guardhouse. 'Vayhi' indicates a happening or event. 'Dvar' means 'word' or 'matter.' 'El' means 'to' or 'at.' 'Shenit' means 'second.' 'Odenu' means 'he is still.' 'Atzur' means 'imprisoned.' 'Bachatzar' means 'in the courtyard.' 'Hammatarah' means 'of the guardhouse.' 'Leemor' means 'saying' or 'to say.'
[JER.33.2] Thus says Yahveh making, Yahveh forming it to prepare it, Yahveh is His name. [§]
Koh-amar Yahveh oseh, Yahveh yotzer otah lahakhinah Yahveh shmo.
This verse contains the name Yahveh repeated multiple times, along with verbs describing creation and declaration. 'Koh-amar' means 'thus says'. 'Oseh' means 'making' or 'doing'. 'Yotzer' means 'forming' or 'creating'. 'Otah' refers to 'it', likely referring to something previously mentioned. 'Lahakhinah' means 'for this purpose' or 'to prepare it'. 'Shmo' means 'His name'.
[JER.33.3] Call to me, and I will answer you, and I will declare to you great things and mysteries that you have not known. [§]
qera elai ve’e’enecha ve’agida lecha gedolot uvetzurot lo yedatem
“qera” means “call” or “cry out”. “elai” means “to me”. “ve’e’enecha” means “and I will answer you”. “ve’agida” means “and I will declare”. “lecha” means “to you”. “gedolot” means “great things”. “ubetzurot” means “and hidden things” or “and mysteries”. “lo yedatem” means “you have not known”.
[JER.33.4] For thus says Yahveh the Gods of Israel, concerning the houses of this city and concerning the houses of the kings of Judah that have been broken down to the ramparts and to the sword. [§]
Ki koh amar Yahveh Elohim yisrael al batei ha'ir hazot ve'al batei malkhei Yehudah han'tutzim el ha'sololot ve'el ha'cherev.
This verse begins with "Ki koh amar," meaning "For thus says." Then comes the name of God, Yahveh Elohim, followed by "yisrael," meaning "Israel." The phrase then moves on to state that what follows is about "the houses of this city" and "the houses of the kings of Judah" which are "destroyed to the ramparts and to the sword".
[JER.33.5] They come to fight against the Chaldeans, and to fill with bodies the corpses of humankind that I struck down in My anger and with My wrath, and from which I hid My face from this city because of all their evil. [§]
ba'im lehilachem et-hakashdim ulemale'em et-pigrei ha'adam asher-hikeiti be'api uvachamati ve'asher histarti panai meha'ir hazot al kol-ra'atam.
This verse describes people coming to fight against the Chaldeans, and to fill the corpses of humankind with their own bodies, a consequence of God’s anger and the hiding of God’s face from the city due to all their evil. It is a poetic depiction of destruction and judgment.
[JER.33.6] Behold, I will raise up for her wholeness and healing and medicines, and I will reveal to them a crown of peace and truth. [§]
hin-nee ma-ah-leh-lah-heh a-roo-kah oo-mar-peh-ah oo-ree-fa-teem ve-gil-lee-tee la-hem ah-teh-ret sha-lom ve-eh-met.
This verse contains a declaration of offering restoration and healing, and revealing a crown of peace and truth. 'hin-nee' means 'behold, I'. 'ma-ah-leh-lah-heh' means 'I will raise up for her'. 'a-roo-kah' means 'length', which in this context refers to wholeness or completeness. 'oo-mar-peh-ah' means 'and healing'. 'oo-ree-fa-teem' means 'and medicines'. 've-gil-lee-tee la-hem' means 'and I will reveal to them'. 'ah-teh-ret' means 'a crown'. 'sha-lom' means 'peace'. 've-eh-met' means 'and truth'.
[JER.33.7] And I will restore the captivity of Judah and the captivity of Israel, and I will build them as in the beginning. [§]
va-hashivoti et shivut Yehudah ve'et shivut Yisrael u-venitim ke-varishonah.
This verse describes a restoration. 'va-hashivoti' means 'and I will restore'. 'et shivut' means 'the captivity of'. 'Yehudah' is the name Judah. 've'et' is 'and'. 'Yisrael' is the name Israel. 'u-venitim' means 'and I will build'. 'ke-varishonah' means 'as in the beginning'.
[JER.33.8] And I will purify them from all their iniquity that they have sinned against me, and I will forgive all their iniquities that they have sinned against me, and that they have rebelled against me. [§]
vehiteartim mikol avonam asher chatau li vesalachati lechol avonotehem asher chatau li vaasher pash’u bi.
This verse describes a purification and forgiveness. 'Vehiteartim' means 'and I will purify'. 'Mikol avonam' means 'from all their iniquity'. 'Asher chatau li' means 'that they have sinned against me'. 'Vesalachati' means 'and I will forgive'. 'Lechol avonotehem' means 'all their iniquities'. 'Vaasher pash’u bi' means 'and that they have rebelled against me'.
[JER.33.9] And it will be to me for a name of joy, for praise, and for glory to all nations of the earth, who will hear of all the goodness that I do for them, and they will fear and tremble because of all the goodness and because of all the peace that I do for her. [§]
vehayta li leshem sason litehilla ulteferet lechol goyei haaretz asher yishma'u et kol hatova asher anochi ose otam ufachadu veragzu al kol hatova ve'al kol hashalom asher anochi ose lah.
This verse describes God's intention for Israel to be a source of joy, praise, and glory among all nations. When the nations hear of all the good things God does for Israel, they will be afraid and tremble. This fear and trembling will be in response to both the good things God provides and the peace that Israel enjoys.
[JER.33.10] Thus says Yahveh, again will be heard in this place, which you say is ruin, without human and without animal, in the cities of Judah and in the streets of Jerusalem, the breaths without human and without inhabitant and without animal. [§]
Koh amar Yahveh, od yishama bamqom hazeh asher atem omrim charev hu me’ein adam u’me’ein behema b’arei Yehudah u’vechutsot Yerushalayim haneshamot me’ein adam u’me’ein yoshev u’me’ein behema.
This verse is a prophecy concerning the desolation of Jerusalem and the surrounding cities. 'Koh amar' means 'Thus says'. 'Yahveh' is the proper name of God. 'Od yishama' means 'again will be heard'. 'Bamqom hazeh' refers to 'this place'. The phrase 'me’ein adam u’me’ein behema' is repeated and means 'without human and without animal'. The verse details that in the cities of Judah and the streets of Jerusalem, there will be no people, no inhabitants, and no animals; a complete desolation.
[JER.33.11] A sound of joy and a sound of happiness, the sound of a groom and the sound of a bride; a sound of those saying, "Give thanks to Yahveh of hosts, for Yahveh is good, for his lovingkindness is forever." They bring thanksgiving to the house of Yahveh, for Yahveh says, "I will restore the captivity of the land as it was in the beginning." [§]
Qol sasson veQol simchah, Qol chatan veQol kalah; Qol omrim hodu et-Yahveh tzva'ot ki-tov Yahveh ki-le'olam chasdo, mevi'im todah beit Yahveh ki-ashiv et-shvut-ha'aretz kevari'shonah amar Yahveh.
This verse is a proclamation of joy and thanksgiving to Yahveh. It lists different voices of celebration – joy, happiness, the groom, and the bride. It then describes people saying 'Give thanks to Yahveh of hosts, for Yahveh is good, for his lovingkindness endures forever.' They bring thanksgiving to the house of Yahveh, because Yahveh declares he will restore the captivity of the land as in times past.
[JER.33.12] Thus says Yahveh of hosts: Still there will be in this place desolation, from want of man and until beast, and in all its cities a dwelling of shepherds, places for flocks to lie down. [§]
Koh-amar Yahveh Tsevaot: Od yihyeh be-ha-makom ha-zeh he-harev me-ein-adam ve-ad-behemah u-ve-chol-arav nevay roim marbitsim tzon.
This verse begins with the standard formula "Thus says Yahveh of hosts". It then describes a place that is currently desolate, lacking both people and animals. Despite this current state, the verse indicates that it will again be a place where shepherds dwell and their flocks rest. 'Tsevaot' literally means 'hosts' or 'armies' and refers to Yahveh’s angelic host.
[JER.33.13] In the cities of the mountain, in the cities of the lowlands, and in the cities of the south, and in the land of Binyamin, and around Jerusalem, and in the cities of Yehudah, the flocks will still pass by the hand of a counter, said Yahveh. [§]
be'arei hahar be'arei hashefela ube'arei haneghev ube'eretz binyamin uvisvivei yerushalayim ube'arei yehudah od ta'avorna hatzo'an al-yedei moneh amar Yahveh.
This verse details the places where flocks will still pass, meaning be counted. 'Be'arei' means 'in the cities of'. 'HaHar' means 'the mountain'. 'HaShefela' means 'the lowlands'. 'HaNeghev' means 'the south'. 'Binyamin' is the name of a tribe and its territory. 'Svivai Yerushalayim' means 'around Jerusalem'. 'Yehudah' is the name of a tribe and its territory. 'Od' means 'still'. 'Ta'avorna' means 'they will pass'. 'HaTzo'an' means 'the sheep' or 'the flocks'. 'Al-yedei' means 'by the hand of' or 'by means of'. 'Moneh' means 'counter'. 'Amar' means 'said'. 'Yahveh' is the name of God.
[JER.33.14] Indeed, days are coming, says Yahveh, and I will establish the good word which I spoke to the house of Israel and to the house of Judah. [§]
hinneh yamim ba'im ne'um-yahveh vahakimoti et-hadavar hatov asher dibarti el-beit yisrael ve'al-beit yehudah
This verse begins with 'hinneh', meaning 'behold' or 'indeed'. 'Yamim ba'im' means 'days are coming'. 'Ne'um-yahveh' means 'says Yahveh'. 'Vahakimoti' means 'and I will establish'. 'Et-hadavar hatov' means 'the good word'. 'Asher dibarti' means 'which I spoke'. 'El-beit yisrael' means 'to the house of Israel'. 'Ve'al-beit yehudah' means 'and to the house of Judah'.
[JER.33.15] In those days and at that time, I will cause a sprout of righteousness to grow for David, and he will do justice and righteousness in the land. [§]
bayamim hahem uva'et hahi atzmiach l'david tzemach tzedakah ve'asah mishpat utzedakah ba'aretz.
This verse speaks of a time when God will raise up a righteous branch from David, who will enact justice and righteousness in the land. Let's break down the names of God as they appear (or do not appear) and how to best translate them literally. There are no divine names in this verse.
[JER.33.16] In those days Judah will be saved, and Jerusalem will dwell in security. And this is what Yahveh will call her: "Our Righteousness". [§]
bayamim hahem tivashea Yehudah veYerushalayim tishkon lavetach vezhe asher yikra-lah Yahveh Tzidqenu.
This verse speaks of a time when Judah will be saved and Jerusalem will dwell securely. It then states that this is what Yahveh will call her: ‘Our Righteousness’.
[JER.33.17] For thus says Yahveh: there will not be lacking to David a man sitting on the throne of the house of Israel. [§]
Ki-koh amar Yahveh, lo-yihkarat le-David ish yoshev al-kiseh beit-Israel.
This verse states that Yahveh has declared that David will not be lacking a man to sit on the throne of the house of Israel. "Ki-koh" means 'thus'. "Amar" means 'said'. "Yahveh" is the proper name of God. "Lo-yihkarat" means 'will not be lacking'. "Le-David" means 'to David'. "Ish" means 'man'. "Yoshev" means 'sitting' or 'one who sits'. "Al-kiseh" means 'on the throne'. "Beit-Israel" means 'house of Israel'.
[JER.33.18] And to the priests, the Levites, no man shall be cut off before God by offering a burnt offering and presenting a grain offering and doing a sacrifice all the days. [§]
v'lakohanim haleviyim lo yikaret ish milfanai maaleh olah u'maktir minchah v'oseh zevach kol hayamim.
This verse concerns the priests, the Levites. It states that no man among them will be cut off before God by offering a burnt offering, presenting a grain offering, or doing a sacrifice all the days. The verse intends to establish that these priestly duties, when performed, will not result in divine punishment or exclusion from God's presence.
[JER.33.19] And it happened, the word of Yahveh to Jeremiah, saying: [§]
Va-yhi devar-Yahveh el-Yirmiyahu le-emor.
This verse begins with a common formula 'And it happened/came to pass'. 'Devar' means 'word' or 'matter'. 'Yahveh' is the proper name of God. 'El' means 'to' or 'belonging to'. 'Yirmiyahu' is the name Jeremiah. 'Le-emor' means 'to say' or 'saying'.
[JER.33.20] Thus says Yahveh, if you break my covenant this day and my covenant this night, and not to be day and night in their season. [§]
Koh amar Yahveh, im-taferu et-briti hayom ve'et-briti hallayla ul'bilti hiot yomam-valayla be'itam.
This verse begins with the standard formula "Thus says Yahveh". "Taferu" means "you break". "Briti" means "my covenant". "Hayom" means "this day", and "hallayla" means "this night". "Ul'bilti hiot" means "and not to be". "Yomam-valayla" means "day and night". "Be'itam" means "in their time", or "in their season".
[JER.33.21] Also, my covenant will be broken with David my servant, that he will not have a reigning son on his throne, and the Levites the priests, my servants. [§]
Gam-briti tufar et-David avdi miheiyot-lo ben molech al-kise’o ve’et-haLeviyim haKohanim meshartai.
This verse discusses a broken covenant with David and a change in the priestly line. "Gam" means also/even. "Briti" means my covenant. "Tufar" means will be broken/torn. "Et" is a grammatical particle. "David" is the name David. "Avdi" means my servant. "Miheiyot-lo" means for him to be. "Ben molech" means a reigning son. "Al-kise’o" means on his throne. "Ve’et" is a connecting particle and grammatical marker. "HaLeviyim" means the Levites. "HaKohanim" means the priests. "Meshartai" means my servants.
[JER.33.22] Which is not to be numbered, the host of the heavens, and not to be measured, the sand of the sea, so will I increase the descendants of David, my servant, and the Levites, those who serve me. [§]
asher lo-yisaper tzva hashamayim v'lo yimmad chol hayam ken arbeh et-zera David avdi v'et-hal'viyim m'shartei oti.
This verse speaks of a promise where the multitude of the hosts of heaven and the sand of the sea are used as a comparison to the future multitude of the descendants of David and the Levites who serve God. 'Asher' means 'which', 'lo' means 'not', 'yisaper' means 'be numbered', 'tzva' means 'host/army', 'hashamayim' means 'the heavens', 'v'lo' means 'and not', 'yimmad' means 'be measured', 'chol' means 'sand', 'hayam' means 'the sea', 'ken' means 'so/thus', 'arbeh' means 'I will increase', 'et' is a grammatical marker indicating the direct object, 'zera' means 'seed/descendants', 'David' is the name David, 'avdi' means 'my servant', 'hal'viyim' means 'the Levites', 'm'shartei' means 'those who serve', 'oti' means 'me'.
[JER.33.23] And it came to pass, the word of Yahveh to Jeremiah, saying: [§]
Va-yhi d'var-Yahveh el-Yirmiyahu le'emor
This verse begins with a common introductory phrase meaning "and it came to pass." 'D'var' means 'word' or 'matter.' 'Yahveh' is the proper name of God. 'El' means 'to' or 'belonging to.' 'Yirmiyahu' is the name Jeremiah. 'Le'emor' means 'to say' or 'saying'.
[JER.33.24] Have you not seen what this people has spoken, saying that the two families which Yahveh chose, He has rejected, and that My people will no longer be a nation before them? [§]
Ha-lo ra-ita ma-ha-am ha-zeh dib-ru le-emor shte-i ha-mish-pa-hot asher bachar Yahveh ba-hem va-yim-ase-em ve-et ami yin-atzun mi-heyot od goi lif-nei-hem.
This verse asks if the reader has seen what this people has spoken, namely that the two families which Yahveh chose, He has rejected, and that His people will no longer exist as a nation before them.
[JER.33.25] Thus says Yahveh: If I had not made a covenant with day and with night, the laws of heaven and earth would not have been established by me. [§]
Ko amar Yahveh, im-lo briti yomam valayla, chukot shamayim va’aretz lo-samti.
This verse is a declaration from Yahveh. It states that if a covenant had not been established, day and night, the laws of heaven and earth would not have been set.
[JER.33.26] Also, the seed of Jacob and David my servant I will reject, a selection from their seed, rulers to the seed of Abraham, Isaac, and Jacob, because I will restore their captivity and I will have compassion. [§]
Gam-zerah yaakov ve-david avdi em'as mikachat mizareo moshlim el-zerah avraham yishak ve-yaakov ki-ashiv et-shvutham verichamtimm.
This verse discusses a rejection of the descendants of Jacob and David, but a restoration of the descendants of Abraham, Isaac, and Jacob. 'Gam' means 'also'. 'Zerach' means 'seed' or 'descendants'. 'Yaakov' is the name Jacob. 'David' is the name David. 'Avdi' means 'my servant'. 'Em'as' means 'I will reject'. 'Mikachat' means 'purchase' or 'selection' and in this context is referring to a rejection of their selection. 'Mizareo' means 'from their seed'. 'Moshlim' means 'rulers' or 'governors'. 'El-zerah' means 'to the seed'. 'Avraham' is the name Abraham. 'Yishak' is the name Isaac. 'Ki' means 'because' or 'for'. 'Ashiv' means 'I will restore'. 'Et-shvutham' means 'their captivity'. 'Verichamtimm' means 'and I will have compassion'.
JER.34
[JER.34.1] The word that came to Jeremiah from Yahveh, and Nebuchadnezzar, king of Babylon, and all his army and all the kingdoms of the earth under his rule, and all the peoples, were fighting against Jerusalem and against all its cities, saying: [§]
Ha-davar asher-hayah el-Yirmiyahu me-et Yahveh u-Nevukhadretzar melekh-Bavel ve-khol-heilav ve-khol-mamlakhot eretz memshelet yado ve-khol-ha-amim nilchamim al-Yerushalayim ve-al-kol-areiha le-emor.
This verse introduces a message received by Jeremiah from Yahveh. It then details the forces aligned against Jerusalem: Nebuchadnezzar, king of Babylon, his army, all the kingdoms under his rule, and all the peoples, who are warring against Jerusalem and all its cities. The final word 'le-emor' signifies that a declaration or message is about to follow.
[JER.34.2] Thus says Yahveh, the Gods of Israel. Go and say to Zedekiah, king of Judah, and say to him, thus says Yahveh: Behold, I am giving this city into the hand of the king of Babylon, and it will be burned with fire. [§]
Koh-amar Yahveh Elohim Yiśra'el, haloch ve-amarta el-Tsidqiyahu melech Yehudah ve-amarta elav koh amar Yahveh, hinni noten et-ha-ir ha-zot be-yad melech-Bavel uśs'raphah ba-esh.
This verse is a prophetic declaration. "Koh-amar" means "thus says". "Yahveh Elohim Yiśra'el" identifies the speaker as Yahveh, the Gods of Israel. The verse instructs a messenger to deliver a message to King Zedekiah of Judah, declaring that Yahveh will hand the city over to the king of Babylon and it will be burned with fire.
[JER.34.3] And you will not escape from his hand, for seized you will be seized, and into his hand you will be delivered. And your eyes will see the eyes of the king of Babel, and his mouth will speak to your mouth, and Babel will come. [§]
ve-atta lo timalet miyado ki tafos titapesh ubeyado tinaten ve-einecha et-einei melekh-bavel tira'ena ufihu et-pi'kha yedaber u-bavel tabo
This verse describes a situation where someone will not escape the hand of another, specifically the king of Babel. It details that they will be captured, delivered into the king's hand, and will see the king's eyes and hear the king's voice. Finally, it states that Babel will come.
[JER.34.4] Indeed, hear the word of Yahveh, Zedekiah, king of Judah. Thus says Yahveh to you: you shall not die by the sword. [§]
akh shma d'var-Yahveh tzidqiyahu melekh Yehudah koh-amar Yahveh alekha lo tamut b'kharev.
This verse begins with an address to Zedekiah, king of Judah. It then presents a direct statement from Yahveh concerning Zedekiah's fate. 'Akh' is an attention-getter, similar to 'indeed' or 'listen'. 'Shma' means 'hear'. 'D'var' means 'word'. 'Melekh' means 'king'. 'Koh-amar' means 'thus says'. 'Alekha' means 'to you'. 'Tamut' means 'die'. 'B'kharev' means 'by the sword'.
[JER.34.5] In peace you will die, and like the burnings of your fathers, the kings of old who were before you, so will they burn for you, and may my Lord be the one to lament for you, for a word is this that I have spoken, declares Yahveh. [§]
Beshallom tamoot ukhimishrefot avotekha hamelakhim harishonim asher hayu lifanekha khen yisrefu lakh vehoy adon yispedu lakh ki dabar ani dibarti neum Yahveh.
This verse speaks of a king's death and the mourning that will follow. It draws a parallel to the burning of the king's ancestors, referencing a custom of burning royal garments or performing a funeral pyre. It ends with a declaration from Yahveh.
[JER.34.6] And Jeremiah the prophet spoke to Zedekiah, king of Judah, all these words in Jerusalem. [§]
Va-ye-da-ber Yerem-ya-hu ha-na-vee el-Tzid-ki-ya-hu me-lech Yeh-u-da et kol ha-de-va-rim ha-eh-leh bi-Yerushalayim.
This verse states that Jeremiah the prophet spoke to Zedekiah, the king of Judah, all these words in Jerusalem. Each component of the verse breaks down as follows: ‘Va-ye-da-ber’ means ‘and spoke’; ‘Yerem-ya-hu’ is Jeremiah; ‘ha-na-vee’ is ‘the prophet’; ‘el’ means ‘to’; ‘Tzid-ki-ya-hu’ is Zedekiah; ‘me-lech’ means ‘king’; ‘Yeh-u-da’ is Judah; ‘et’ is a particle indicating the direct object; ‘kol’ means ‘all’; ‘ha-de-va-rim’ means ‘the words’; ‘ha-eh-leh’ means ‘these’; ‘bi-Yerushalayim’ means ‘in Jerusalem.’
[JER.34.7] And the army of the king of Babylon fought against Jerusalem and against all the cities of Judah that remained, to Lachish and to Azekah, for they remained as fortified cities of Judah. [§]
vekheil melekh-bavel nilchamim al-yerushalayim ve'al kol-arei yehudah hannotarot el-lakish ve'el-azekah ki henah nish'aru be'arei yehudah arei mivtzar.
This verse describes the army of the king of Babylon warring against Jerusalem and the remaining cities of Judah, specifically Lachish and Azekah, because those cities remained fortified cities of Judah.
[JER.34.8] The word that was to Jeremiah from Yahveh, after the king Zedekiah made a covenant with all the people who were in Jerusalem, to proclaim freedom to them. [§]
ha-da-var a-sher-ha-ya-hu el-yir-me-ya-hu me-et yah-veh a-cha-rei krot ha-me-lech tzid-ki-ya-hu brit et-kol-ha-am a-sher bi-ru-sha-la-yim li-kro la-hem de-ror.
This verse describes the word that came to Jeremiah from Yahveh after King Zedekiah made a covenant with all the people in Jerusalem to proclaim freedom to them.
[JER.34.9] To release a person his servant, and a person his maidservant, the Hebrew man and the Hebrew woman as free people, so that they do not serve them to a Jew, his brother, as a person. [§]
le-sha-lach ish et-av-do ve-ish et-shif-chato ha-iv-ri ve-ha-iv-ri-ya chaf-shim le-bil-ti avad-bam bi-ye-hu-di a-chi-hu ish.
This verse details the release of Hebrew slaves. 'Le-sha-lach' means 'to send away' or 'to release'. 'Ish' means 'man' or 'person'. 'Et' is a grammatical particle. 'Av-do' means 'his servant'. 'Shif-chato' means 'his maidservant'. 'Ha-iv-ri' and 'ha-iv-ri-ya' refer to the Hebrew male and female slaves. 'Chaf-shim' means 'free'. 'Le-bil-ti avad-bam' means 'so that they do not serve them'. 'Bi-ye-hu-di a-chi-hu' means 'to a Jew, his brother'.
[JER.34.10] And all the leaders and all the people who had entered into the covenant heard. They were instructed to send each man his male servant and each man his female servant away as free people, so that they should no longer serve them. And they heard and sent them away. [§]
vayishme'u kol-hasarim vekol-ha'am asher-bau babrit leshalach ish et-avdo veish et-shifhato chafshim levilti avad-bam od vayishme'u vayashalechu
This verse describes a situation where all the leaders and all the people who had entered into a covenant heard a decree. This decree instructed each person to send their male servant and each person to send their female servant away as free people, so they would no longer serve them. The leaders and people then heard the decree and sent their servants away.
[JER.34.11] And they returned after this, and they returned the servants and the handmaids which they had sent free, and they subdued them to servants and handmaids. [§]
vayashuvu akharei khen vayashivu et ha'avadim ve'et hashfachat asher shilchu chofshim vayikhbeshum la'avadim vlishfachot.
This verse describes a reversal of fortune. People who were previously sent away as free individuals are now subdued and returned to slavery. 'Vayashuvu' means 'and they returned'. 'Akharei khen' means 'after this'. 'Vayashivu' means 'and they returned' (something). 'Et ha'avadim ve'et hashfachat' refers to 'the servants and the handmaids'. 'Asher shilchu chofshim' means 'which they sent free'. 'Vayikhbeshum' means 'and they subdued them'. 'La'avadim vlishfachot' means 'to servants and handmaids'.
[JER.34.12] And it happened, the word of Yahveh came to Jeremiah from Yahveh, saying: [§]
va-yhi d'var-yaveh el-yir'meyahu me'et yaveh le'emor
This verse begins with a standard introductory formula in the prophetic books. "va-yhi" means "and it happened". "d'var-yaveh" means "the word of Yahveh". "el-yir'meyahu" means "to Jeremiah". "me'et yaveh" means "from Yahveh". "le'emor" means "saying" or "to say".
[JER.34.13] Thus says Yahveh, the Gods of Israel. I made a covenant with your ancestors on the day I brought them out of the land of Egypt, from a house of slavery, saying: [§]
Koh-amar Yahveh Elohim Yi’sra’el, anokhi karati brit et-avoteikhem beyom hotzi otam me’eretz Mitzrayim mibbeit avadim le’emor.
This verse begins with the formula "Thus says...", followed by the name of God and a designation. The verse then states that God made a covenant with the ancestors on the day He brought them out of the land of Egypt, from the house of slavery, with a specific declaration or promise.
[JER.34.14] At the end of seven years, you shall send each man his Hebrew brother who is sold to you, and he shall serve you six years, and you shall let him go free from you. But your ancestors did not listen to me, nor did they incline their ear. [§]
miqetz sheva shanim tishlachu ish et achiv ha'ivri asher yimacher lecha va'avdeka shesh shanim vishilachto chafshi me'imcha velo sham'u avotekem elai velo hitu et oznam
This verse discusses the law of Hebrew servants. After seven years, a Hebrew person sold into servitude must be released. The verse also notes that the ancestors of the Israelites did not listen to God.
[JER.34.15] You have returned today and done what is right in the eyes of Yahveh, to proclaim freedom, man to his fellow, and you have made a covenant before me in the house which is called my name upon it. [§]
va-tashuvu atem ha-yom va-ta'asu et-ha-yashar be-einai li-kro dror ish le-re'ehu va-tikhr'tu brit le-panai ba-bayit asher nikra shmi alav.
This verse describes a people returning and doing what is right in the eyes of Yahveh, specifically releasing their fellow humans from bondage and making a covenant before Yahveh in the house called by Yahveh’s name. 'Vatashuvu' means 'you returned'. 'Atem' means 'you'. 'Ha-yom' means 'today'. 'Va-ta'asu' means 'and you did'. 'Et-ha-yashar' means 'the right thing'. 'Be-einai' means 'in my eyes'. 'Li-kro' means 'to proclaim'. 'Dror' means 'freedom'. 'Ish le-re'ehu' means 'man to his fellow'. 'Va-tikhr'tu' means 'and you made'. 'Brit' means 'a covenant'. 'Le-panai' means 'before me'. 'Ba-bayit' means 'in the house'. 'Asher nikra shmi alav' means 'which is called my name upon it'.
[JER.34.16] And you returned and profaned the name of God, and you returned, each man his servant and each man his handmaid, whom you had sent free for their own souls, and you subdued them to be to you servants and handmaids. [§]
va-ta-shu-vu va-te-chal-lu et-shmi va-ta-shivu ish et-avdo v'ish et-shifchato asher-shilachtem chofshim le-nafsham va-tik-beshu otam li-hyot lachem la-avadim u-lishfachot.
This verse describes a people who were once freed, but have been enslaved again. "Va-ta-shu-vu" means "and you returned". "Va-te-chal-lu et-shmi" means "and you profaned my name". "Ish et-avdo v'ish et-shifchato" means "each man his servant and each man his handmaid". "Asher-shilachtem chofshim le-nafsham" means "whom you sent free for their own souls". "Va-tik-beshu otam li-hyot lachem la-avadim u-lishfachot" means "and you subdued them to be to you servants and handmaids".
[JER.34.17] Therefore, thus says Yahveh: You did not listen to me to proclaim freedom, each man to his brother, and each man to his friend. Behold, I call to you to the sword, to the pestilence, and to the famine, and I will give you as a horror to all the kingdoms of the earth. [§]
lakhen koh amar Yahveh atem lo shma'tem elai liqro dror ish le'achiv ve'ish lere'ehu hinni kore lakhem dror ne'um Yahveh el hacherem el hadever velhara'av venatati etkhem lezava'ah lechol mamlchot ha'aretz
This verse is a proclamation of judgement. 'Lakhen' means 'therefore'. 'Koh amar' means 'thus says'. 'Yahveh' is the personal name of God. 'Atem' means 'you'. 'Lo shma'tem' means 'did not listen'. 'Elai' means 'to me'. 'Liqro dror' means 'to proclaim freedom'. 'Ish le'achiv' means 'man to his brother'. 'Ve'ish lere'ehu' means 'and man to his friend'. 'Hinni' means 'behold'. 'Kore' means 'I call'. 'Ne'um Yahveh' means 'says Yahveh'. 'El hacherem' means 'to the sword'. 'El hadever' means 'to the pestilence'. 'Velhara'av' means 'and to the famine'. 'Venatati etkhem' means 'and I will give you'. 'Lezava'ah' means 'to horror'. 'Lechol mamlchot ha'aretz' means 'to all the kingdoms of the earth'.
[JER.34.18] And I will give the men passing through my covenant, who did not establish the words of the covenant which they made before me, the calf which they cut in two, and they passed between its halves. [§]
ve-natati et-ha-anashim ha-ovrim et-briti asher lo-heqimu et-divrei ha-brit asher kar'tu lefanai ha-egel asher kar'tu lish'nayim va-ya'avru bein betarai.
This verse describes a covenant being broken and a ritual performed involving a split calf. 'Ve-natati' means 'and I will give'. 'Et-ha-anashim' means 'the men'. 'Ha-ovrim et-briti' means 'passing through my covenant'. 'Asher lo-heqimu' means 'who did not establish'. 'Et-divrei ha-brit' means 'the words of the covenant'. 'Asher kar'tu lefanai' means 'which they made before me'. 'Ha-egel asher kar'tu lish'nayim' means 'the calf which they cut in two'. 'Va-ya'avru bein betarai' means 'and they passed between its halves'.
[JER.34.19] The officials of Judah and the officials of Jerusalem, the eunuchs and the priests, and all the people of the land, those passing between the two calves. [§]
sarei yehuda vesarei yerushalayim hasarisim vehakohanim vechol am haaretz ha'ovrim bein bitrei ha'egel
This verse describes officials and people passing between the calves. "Sarei" means officials or leaders. "Yehuda" is Judah. "Yerushalayim" is Jerusalem. "Hasarisim" refers to eunuchs. "Hakohanim" refers to the priests. "Chol am haaretz" means all the people of the land. "Ha'ovrim" means those who pass. "Bein bitrei ha'egel" means between the two calves.
[JER.34.20] And I will give them into the hand of their enemies and into the hand of those who seek their lives. And their corpses will become food for birds of the heavens and for beasts of the earth. [§]
ve-natati otam be-yad oyvehem u-ve-yad mevakshei nafsham ve-hayeta nivlatam le-maachal le-of ha-shamayim u-le-vehemet ha-aretz.
This verse describes a consequence of disobedience: enemies will have power over them, seeking their lives, and their corpses will become food for birds and beasts. Let's break down the names: 'oyvehem' means 'their enemies,' a plural possessive. 'mivakshei nafsham' means 'those seeking their lives,' which is literal. 'of ha-shamayim' means 'birds of the heavens,' and 'behemet ha-aretz' means 'beasts of the earth.' There are no divine names in this verse.
[JER.34.21] And Zedekiah, king of Judah, and his officials, I will give into the hand of their enemies, and into the hand of those who seek their lives, and into the hand of the army of the King of Babylon who are ascending against you. [§]
ve’et-tsidqiyahu melech-y’hudah ve’et-sarav etten b’yad oy’vehem ub’yad m’vak’shei nafsham ub’yad cheil melech Bavel ha’olim me’aleichem.
This verse details the fate of King Zedekiah of Judah and his officials. It states that they will be given into the hands of their enemies, those who seek their lives, and the army of the King of Babylon who are advancing against them. Each element is directly translated to maintain literal accuracy. ‘Ve’et’ introduces the objects of the giving, ‘tsidqiyahu’ is Zedekiah, ‘melech’ is king, ‘y’hudah’ is Judah, ‘sarav’ is his officials, ‘etten’ means 'I will give’, ‘b’yad’ means ‘into the hand of’, ‘oy’vehem’ means ‘their enemies’, ‘m’vak’shei’ means ‘those who seek’, ‘nafsham’ means ‘their lives’, ‘cheil’ means ‘army’, ‘melech Bavel’ is the King of Babylon, and ‘ha’olim me’aleichem’ means ‘those ascending against you’.
[JER.34.22] Behold, I command, says Yahveh, and I will return them to this city, and they will fight against it and conquer it, and I will set it ablaze with fire. And the cities of Judah I will give as a wasteland, without an inhabitant. [§]
hin-nee m'-tsa-veh n'-oom-yeh-ho-vah v'-ha-shee-vo-teem el-ha-eer ha-zoht v'-neel-cha-moo a-lay-ha v'-leek-doo-ha v'-sra-foo-ha ba-esh v'-et-a-ray yeh-oo-dah eh-ten sh'ma-mah may-een yo-shev.
This verse describes a command from Yahveh to bring enemies back to the city to fight, conquer, and burn it. Furthermore, the cities of Judah will be made desolate and uninhabited. "N'oom" means "declared by" or "says". The verb forms indicate a future action, a command being given.
JER.35
[JER.35.1] The word that was to Jeremiah from Yahveh in the days of Jehoiakim son of Josiah, king of Judah, saying: [§]
ha-davar asher-hayah el-yirmeyahu me'et Yahveh bimei yeho'yakim ben-yoshiyahu melech yehudah le'emor
This verse introduces a prophetic word. "ha-davar" means "the word". "asher" means "that". "hayah" means "was". "el" means "to". "yirmeyahu" is the proper name Jeremiah. "me'et" means "from". "Yahveh" is the proper name Yahveh. "bimei" means "in the days of". "yeho'yakim" is the proper name Jehoiakim. "ben" means "son of". "yoshiyahu" is the proper name Josiah. "melech" means "king". "yehudah" is the proper name Judah. "le'emor" means "saying".
[JER.35.2] Go to the house of the Rekabites and speak with them, and bring them to the house of Yahveh, to one of the chambers, and give them wine. [§]
ha-lokh el-beit ha-re-kha-vim ve-di-bar-ta o-tam va-ha-vi-o-tam beit Yahveh el-akhat ha-leshakhot ve-hish-ki-ta o-tam yayin.
This verse describes someone being sent to the house of the Rekabites to speak with them and bring them to the house of Yahveh, to one of the chambers, and give them wine.
[JER.35.3] And I took Ya’azanyahu, son of Yirmeyahu, son of Chavatzinya, and his brothers, and all his sons, and all the house of the Rechabites. [§]
va’ekach et-ya’azanyahu ben-yirmeyahu ben-chavatzinya ve’et-echav ve’et-kol-banav ve’et kol-beit harechavim
This verse describes taking Ya’azanyahu, son of Yirmeyahu, son of Chavatzinya, and his brothers and all his sons, and all the house of the Rechabites. 'Et' is a particle marking the definite direct object. 'Ben' means son. 'Ve' means and. 'Kol' means all. 'Beit' means house.
[JER.35.4] And I brought them to the house of Yahveh, to the chamber of the sons of Hanan son of Yigdal'yahu, a man of the Gods, which is near the chamber of the officials, which is above the chamber of Ma'aseyah son of Shallum, the doorkeeper. [§]
va'avi otam beit Yahveh el lishkat benei Hanan ben Yigdal'yahu ish haElohim asher etzel lishkat hasarim asher mimma'al lishkat Ma'aseyah ben Shallum shomer haSaf.
This verse describes bringing people to a specific location within the temple. 'Yahveh' refers to the divine name. 'Elohim' is plural, meaning 'the Gods'. The verse details a sequence of chambers and individuals involved in maintaining order or security within the temple complex, referencing a chamber of the sons of Hanan, a man of God, which is near the chamber of officials, which is above the chamber of Ma'aseyah son of Shallum, who is the doorkeeper.
[JER.35.5] And I gave before the sons of the house of the Rechabites bowls full of wine and cups, and I said to them, "Drink the wine." [§]
va-et-ten lif-nei benei beit-ha-re-cha-vim g'vi-im me-lei-im ya-yin ve-kos-ot va-omar alei-hem sh'tu-ya-yin.
This verse describes a giving of wine and cups to the sons of the house of the Rechabites and then a command to drink the wine. The words are very literal, describing the action of giving and then instructing them to drink.
[JER.35.6] And they said, "We will not drink wine, because Yonadav son of Rechab, our father, commanded us, saying, "You shall not drink wine, you and your sons, forever." [§]
vayomru lo nishte yayin ki yonadav ben rechav avinu tzaveh aleinu leemor lo tishtu yayin atem uveneichem ad olam.
This verse describes a group who refuse to drink wine. They explain their refusal is due to a command from their father, Yonadav son of Rechab. The command is that neither they nor their descendants should drink wine forever.
[JER.35.7] And you will not build a house, and you will not sow seed, and you will not plant a vineyard, and there will not be for you possessions, because you will dwell in tents all your days, in order that you may live many days on the face of the land which you are dwelling in there. [§]
u-vayit lo-tivnu u-zera lo-tizra'u u-kerem lo-tita'u u-lo yihyeh lakhem ki ba-ohalim teshvu kol-yemeikhem le-ma'an tichyu yamim rabim al-pnei ha-adamah asher atem garim sham.
This verse contains a series of prohibitions and a promise related to dwelling and agriculture. 'u' means 'and'. 'lo' means 'not'. 'tivnu' is the verb 'to build', second person plural future. 'zera' means 'seed'. 'tizra'u' means 'to sow', second person plural future. 'kerem' means 'vineyard'. 'tita'u' means 'to plant', second person plural future. 'yihyeh' means 'will be'. 'lakhem' means 'for you'. 'ba-ohalim' means 'in tents'. 'teshvu' means 'you will dwell'. 'kol-yemeikhem' means 'all your days'. 'le-ma'an' means 'in order that'. 'tichyu' means 'you will live'. 'yamim rabim' means 'many days'. 'al-pnei' means 'on the face of'. 'ha-adamah' means 'the land'. 'asher' means 'which'. 'atem' means 'you'. 'garim' means 'sojourners' or 'dwellers'. 'sham' means 'there'.
[JER.35.8] And we listened to the voice of Jehonadab son of Rechab, our father, to everything that he commanded us, to not drink wine all our days, we, our wives, our sons, and our daughters. [§]
va-nish-ma beh-kol yeh-ho-nad-av ben-re-chav av-ee-nu le-chol asher tzi-vah-nu levil-tee sh-toh-t-yah-yin kol-ya-may-nu anach-nu na-shee-nu ba-ney-nu u-ve-noh-tay-nu
This verse describes the obedience of the Rechabites to the commands of Jehonadab their father. The core command was to abstain from drinking wine throughout their lives. The verse emphasizes that this obedience extended to their wives, sons, and daughters.
[JER.35.9] And not to build houses for our dwelling, and a vineyard and a field and sowing will not be for us. [§]
u-le-bil-ti-ve-no-t ba-tim le-shiv-te-nu, ve-ke-rem ve-sa-deh va-ze-ra lo yi-hyeh-la-nu.
This verse contains a series of negations. 'u' is a conjunction meaning 'and'. 'le-bil-ti' means 'not to'. 've-no-t' means 'to build'. 'ba-tim' means 'houses'. 'le-shiv-te-nu' means 'for our dwelling'. 've-ke-rem' means 'and a vineyard'. 've-sa-deh' means 'and a field'. 'va-ze-ra' means 'and seed/sowing'. 'lo yi-hyeh-la-nu' means 'will not be for us'. The verse expresses a commitment to not building homes, cultivating vineyards, fields, or sowing seeds, implying a nomadic lifestyle or a rejection of settled agriculture.
[JER.35.10] And we dwelt in the tents, and we heard and we did all that our Lord Yonadav, our father, commanded us. [§]
va-neh-shev ba-o-ha-lim ve-nish-mah va-na-ah-s'eez k'chol a-shehr tzee-vah-noo Yo-nad-av ah-vee-noo.
This verse describes obedience to the instructions of Yonadav, the father. The words break down as follows: 'va' means 'and', 'neh-shev' means 'we sat/dwelt', 'ba-o-ha-lim' means 'in the tents', 've-nish-mah' means 'and we heard', 'va-na-ah-s'eez' means 'and we did', 'k'chol' means 'all', 'a-shehr' means 'that/which', 'tzee-vah-noo' means 'He commanded us', 'Yo-nad-av' is the name Yonadav, 'ah-vee-noo' means 'our father'. The verse is in a poetic style and doesn't necessarily follow the typical sentence structure of modern English.
[JER.35.11] And it happened, in the ascending of Nebuchadnezzar, king of Babylon, toward the land, that we said, "Come and let us go to Jerusalem because of the army of the Chaldeans, and because of the army of Aram." And we settled in Jerusalem. [§]
Va-yhi ba'alot Nevuchadretzar melech-Bavel el-ha'aretz, vanomer bo'u venavo Yerushalayim mipnei cheil ha-Kasdim u mipnei cheil Aram, vaneeshev biYerushalayim.
This verse describes the ascent of Nebuchadnezzar, the king of Babylon, towards the land. It recounts a decision made to go to Jerusalem due to the military strength of the Chaldeans and Aram. It concludes with the statement that they settled in Jerusalem.
[JER.35.12] And it came to pass, the word of Yahveh to Jeremiah, saying: [§]
Va-yhi d'var-Yahveh el-Yirmiyahu le'emor
This verse begins with a common introductory phrase meaning "and it came to pass." 'D'var' means 'word' or 'matter.' 'Yahveh' is the proper name of God. 'El' means 'to' or 'belonging to.' 'Yirmiyahu' is the name Jeremiah. 'Le'emor' means 'to say' or 'saying'.
[JER.35.13] Thus says Yahveh of hosts, the Gods of Israel: Go and say to every man of Judah and to the inhabitants of Jerusalem: Will you not take correction and listen to my words? says Yahveh. [§]
koh-ah-mar Yahveh tzeva'ot Elohei Yisrael, halokh ve'amarta le'ish Yehudah ule'yoshvei Yerushalayim, halo tikkhu musar lishmoa el devarai ne'um-Yahveh.
This verse is a prophetic declaration. 'Koh amar' means 'thus says'. 'Yahveh tzeva'ot' means 'Yahveh of hosts'. 'Elohei Yisrael' means 'the Gods of Israel'. The command is to go and speak to the people of Judah and those living in Jerusalem, asking whether they will accept instruction and listen to the words of Yahveh.
[JER.35.14] The words of Jonadab son of Rechab were established, the one who commanded his sons not to drink wine, and they did not drink it until this day, because they heard the command of their father. And I have spoken to you early and often, and you have not listened to me. [§]
hoo-kahm et-div-ray yoh-nah-dav ben-ray-khav ah-sher-tzi-vah et-ban-av levilti shtot-yah-yin v'lo shah-too ad-hay-yom haz-zeh ki sham-oo et mitz-vat av-i-hem v'ah-no-khi dib-barti ah-lay-khem hash-khem v'dab-ber v'lo shma-tem eh-lai.
This verse describes the establishment of the words of Jonadab son of Rechab, who commanded his sons not to drink wine, and they have not drunk it until this day, because they listened to their father’s command. The speaker laments that they spoke to the people early and often, but the people did not listen.
[JER.35.15] And I sent to you all of My servants the prophets, early and repeatedly, saying, “Please, each one of you, turn from your evil ways and make your actions good, and do not go after other gods to serve them. Return to the land that I gave to you and to your ancestors.” But you did not incline your ears, and you did not listen to Me. [§]
Va’eshlach aleichem et kol avadai han’vi’im hashkem v’shaloch le’emor shuvu na ish midarchei har’ah vehiti’vu ma’alei’chem ve’al telechu acharei elohim acherim le’avdam v’shvu el ha’adamah asher natati lachem u’lavoteichem v’lo hititem et ozn’chem v’lo shma’tem elai.
This verse describes God sending all of His prophets early and often to urge the people to turn from their evil ways and improve their actions. He pleads with them not to follow other gods to serve them, but to return to the land He gave them and their ancestors. Despite this, they did not incline their ears or listen to Him.
[JER.35.16] Because the sons of Jehonadav son of Rechab established the command of their father which he commanded them, and this people did not listen to me. [§]
kee heqeemoo b'nee y'honadav ben-rekhav et-mitzvat aviehem asher tzivam v'ha'am hazzeh lo sham'oo elai.
This verse describes the sons of Jehonadav son of Rechab upholding the command of their father which he commanded them, while the people did not listen to me.
[JER.35.17] Therefore, thus says Yahveh, the Gods of hosts, the God of Israel: Behold, I am bringing to Judah and to all the inhabitants of Jerusalem all the evil that I have spoken against them, because I spoke to them, and they did not listen, and I called to them, and they did not answer. [§]
lakhen koh-amar Yahveh Elohim tzeva'ot Elohei Yisrael hinni mevi el-Yehudah ve'el kol-yoshvei Yerushalaim et kol-hara'ah asher dibarti aleihem ya'an dibarti aleihem velo shama'u va'ekra lahem velo anu.
This verse begins with 'therefore' and introduces a statement from Yahveh, the God of hosts, the God of Israel. It declares that Yahveh will bring all the evil that He spoke of to Judah and all the inhabitants of Jerusalem. This is because Yahveh spoke to them, but they did not listen, and He called to them, but they did not answer.
[JER.35.18] And to the house of the Rechabites, Jeremiah said, "Thus says Yahveh of Hosts, the God of Israel: Because you have listened to the command of Jehonadab, your father, and have kept all his commands and have done according to everything that he commanded you," [§]
u-le-beit ha-re-kha-vim a-mar yir-me-ya-hu koh amar ye-ho-vah tze-va-ot e-lo-hei yis-ra-el ya-an a-sher shma-tem al mitz-vat ye-ho-nad-av a-vi-chem va-tish-me-ru et kol mitz-vo-tav va-ta-a-su ke-kol a-sher tzi-vah et-chem.
This verse is addressed to the Rechabites. Jeremiah is conveying a message from Yahveh of Hosts, the God of Israel. The message concerns their obedience to the commands of their father, Jehonadab, and their diligent keeping of his instructions.
[JER.35.19] Therefore, thus says Yahveh the Gods of Hosts, God of Israel: No man will be cut off to Jonadab son of Rechab, standing before me all the days. [§]
lakhen koh amar Yahveh Tsevaot Elohei Yisrael. Lo yikaret ish leyoneadav ben-rekav omed lefanai kol-hayamim.
This verse comes from Jeremiah 35:19. 'Lakhen' means 'therefore'. 'Koh amar' means 'thus says'. 'Yahveh' is the proper name of God. 'Tsevaot' means 'hosts' or 'armies'. 'Elohei' means 'God of'. 'Yisrael' means 'Israel'. 'Lo yikaret' means 'will not be cut off'. 'Ish' means 'man'. 'Leyoneadav' means 'to Jonadab'. 'Ben-rekav' means 'son of Rechab'. 'Omed' means 'standing'. 'Lefanai' means 'before me'. 'Kol-hayamim' means 'all the days'.
JER.36
[JER.36.1] And it happened in the fourth year of Jehoiakim, son of Josiah, king of Judah, that this word was to Jeremiah from Yahveh to say: [§]
Va-yhi ba-shana ha-revi'it li-yo-ya-kim ben-yo-a-shi-yahu melech y'hudah hayah ha-davar hazeh el-yir-me-yahu me-et Yahveh le-emor.
This verse sets the historical context for a prophetic word. It states that in the fourth year of the reign of Jehoiakim, son of Josiah, king of Judah, the following word came to Jeremiah from Yahveh, saying...
[JER.36.2] Take for yourself a scroll of a book and write upon it all the words that I have spoken to you concerning Israel and concerning Judah and concerning all the nations from the day that I spoke to you in the days of Josiah and until this day. [§]
qach-lecha megilat-sefer vekhatavta eleha et kol-hadvarim asher dibarti elecha al-yisrael veal-yehuda veal-kol-hagoyim miyom dibarti elecha mimei yoashiyahu vead hayom hazeh.
This verse instructs someone to take a scroll and write upon it all the words that were spoken to them regarding Israel, Judah, and all the nations, from the time they were first spoken during the days of Josiah until the present day.
[JER.36.3] Perhaps the house of Judah will hear all the evil that I intend to do to them, so that each one will turn from their evil way, and I will forgive their iniquity and their sin. [§]
ulay yishma'u beit yehudah et kol-hara'ah asher anochi choshev la'asot lahem lema'an yashuvu ish midarko harah vesalachti la'avonam ulechatata'am.
This verse discusses the possibility of the house of Judah hearing about the evil that the speaker intends to do to them, and how that might cause them to turn from their evil ways. If they do so, the speaker will forgive their iniquity and their sin. 'Ulay' means perhaps or maybe. 'Yishma'u' means they will hear. 'Beit Yehudah' is the house of Judah. 'Et' is a particle indicating the direct object. 'Kol-hara'ah' means all the evil. 'Asher' means that. 'Anochi' means I. 'Choshev' means I think or intend. 'La'asot' means to do. 'Lahem' means to them. 'Lema'an' means in order that or so that. 'Yashuvu' means they will return. 'Ish midarko harah' means each one from their evil way. 'Vesalachti' means and I will forgive. 'La'avonam' means their iniquity. 'Ulechatata'am' means and their sin.
[JER.36.4] And Jeremiah called to Baruch, son of Neriah, and Baruch wrote from the mouth of Jeremiah all the words of Yahveh that He spoke to him on a scroll. [§]
Va-yik-ra Yerem-yahu et-Baruch ben-Neriah va-yikhtov Baruch mi-pi Yerem-yahu et kol-divrei Yahveh asher-diber elav al-megilat-sefer.
This verse describes Jeremiah calling for Baruch, son of Neriah, and Baruch writing down all the words of Yahveh that He spoke to Jeremiah on a scroll.
[JER.36.5] And Jeremiah commanded Baruch, saying, "I am imprisoned; I am not able to enter the house of Yahveh." [§]
va-ye-tsav-veh yir-me-ya-hu et-ba-ruch le-e-mor a-nee at-soor lo oo-chal la-vo beit yah-veh.
This verse describes Jeremiah instructing Baruch. Jeremiah states he is imprisoned and therefore unable to enter the temple of Yahveh. 'Vayetsavveh' means 'and he commanded'. 'Yirmeyahu' is Jeremiah’s name. 'Et-Baruch' indicates Baruch is the object of the command. 'Le-emor' means 'to say'. 'Ani' means 'I'. 'Atsoor' means 'imprisoned'. 'Lo uchal' means 'not able'. 'Lavoh' means 'to enter'. 'Beit' means 'house'. 'Yehovah' is Yahveh’s name.
[JER.36.6] And you shall come, and you shall read from the scroll that you wrote from my mouth, the words of Yahveh to the ears of the people, the house of Yahveh, on a day of fasting, and also to the ears of all Judah who have come from their cities, you shall read to them. [§]
uvata ata vekarata bambegilah asher katavta mipi et divrei Yahveh beoznei haam beit Yahveh beyom tzom vegam beoznei kol-Yehudah habaim mearehem tikraem.
This verse describes a scenario where 'you' (singular) will come and read from a scroll containing words that were spoken by Yahveh to the people at the house of Yahveh on a day of fasting, and also to all of Judah who have come from their cities, you will read to them.
[JER.36.7] Perhaps their supplication will fall before Yahveh, and they will return, each one from his wicked way, for great is the anger and the wrath that Yahveh spoke to this people. [§]
u'lai tipol t'chinatam lifnei yahveh v'yashuvu ish midarkho har'ah ki-gadol ha'af v'hachemah asher dibber yahveh el-ha'am hazzeh.
This verse discusses the possibility of people turning from their wicked ways. "u'lai" means perhaps or possibly. "tipol t'chinatam" means their supplication or plea may fall. "lifnei yahveh" means before Yahveh. "v'yashuvu" means and they will return. "ish midarkho har'ah" means each one from his bad way. "ki-gadol ha'af v'hachemah" means for great is the anger and the wrath. "asher dibber yahveh el-ha'am hazzeh" means which Yahveh spoke to this people.
[JER.36.8] And Baruch, son of Neriah, did everything that Jeremiah the prophet commanded him, to read from the scroll of the words of Yahveh in the house of Yahveh. [§]
Va-ya-as Ba-ruch ben Ne-ri-yah ke-chol a-sher tzi-vah-hu Yer-me-ya-hu ha-na-vee li-kroe ba-se-fer div-rei Ya-hveh beit Ya-hveh.
This verse describes Baruch, the son of Neriah, doing everything the prophet Jeremiah commanded him to do. Specifically, he was instructed to read from the scroll containing the words of Yahveh in the house of Yahveh.
[JER.36.9] And it happened in the fifth year of Jehoiakim son of Josiah, king of Judah, in the ninth month, that a fast was called before Yahveh by all the people in Jerusalem, and by all the people who came from the cities of Judah to Jerusalem. [§]
Va-yhi ba-shana ha-chamishit li-yo-ya-kim ben-yo-a-shiya-hu me-lech-ye-hu-da ba-chodesh ha-tish-i kar-u tsom lif-nei Yahveh kol-ha-am bi-ru-sha-la-im ve-chol-ha-am ha-ba-im me-arei ye-hu-da bi-ru-sha-la-im.
This verse describes a fast called by all the people in Jerusalem and those coming from the cities of Judah in the ninth month of the fifth year of the reign of Jehoiakim, son of Josiah, king of Judah.
[JER.36.10] And Baruch read in the book the words of Jeremiah in the house of Yahveh, in the chamber of Gemariah son of Shaphan the scribe, in the upper court, at the opening of the gate of the house of Yahveh, to the ears of all the people. [§]
Va-yik-ra Ba-ruch bas-se-fer et-div-rei Yir-me-ya-hu beit Yahveh bi-lish-chat G’mar-ya-hu ben-Sha-fan ha-so-fer be-cha-tzer ha-el-yon pe-tach sha-ar beit-Yahveh ha-cha-dash be-oz-nei kol-ha-am.
This verse describes Baruch reading the words of Jeremiah in the temple courtyard. Specifically, he reads from a scroll in the chamber of Gemariah, son of Shaphan, the scribe, near the new gate of the temple, to all the people.
[JER.36.11] And Mikhayahu, son of Gemaryahu, son of Shapan, heard all the words of Yahveh from above the book. [§]
Va-yish-ma Mi-kai-hu ben-G’mar-ya-hu ben-Sha-fan et kol div-rei Yahveh me-al ha-se-fer.
This verse describes Mikhayahu, son of Gemaryahu, son of Shapan, hearing all the words of Yahveh from above the book. ‘Va-yish-ma’ means ‘and he heard’. ‘Mi-kai-hu’ is a proper noun, a person’s name. ‘ben’ means ‘son of’. ‘et’ is a grammatical particle indicating the direct object. ‘kol’ means ‘all’. ‘div-rei’ means ‘words of’. ‘Yahveh’ is the proper name of God. ‘me-al’ means ‘from above’. ‘ha-se-fer’ means ‘the book’.
[JER.36.12] And the king's house descended to the chamber of the scribe, and behold, there all the officials were seated: Elishama the scribe, and Delayah, son of Shma'yahu, and Elnatan, son of Achbor, and Gmaryahu, son of Shafan, and Tzidqiyahu, son of Chananyahu, and all the officials. [§]
vayered beit-hammelech al-lishkat hasofer vehineh-sham kol-hasarim yosvim elishama hasofer udelayahu ben-shma'yahu ve'elnaton ben-achbor ugmaryahu ben-shafan ve'tzidqiyahu ben-chananyahu vechol-hasarim.
This verse describes a descent to the king's chamber of the scribe, and the presence of all the officials seated there. It lists several officials by name and their fathers' names.
[JER.36.13] And he told them, Micaiah, all the things that he heard when Baruch read in the scroll before the ears of the people. [§]
va-yaged la-hem mi-kay-hu et kol-ha-de-va-rim asher sha-may bi-kro ba-ruch bas-se-fer be-oz-ney ha-am.
This verse describes Micaiah telling the king and his officials all the things he heard when Baruch read from the scroll to the people. Let's break down the names: 'Micaiah' is likely a name meaning 'Who is like Yahveh?'. We'll treat it as a proper name. 'Baruch' means 'blessed'. We will treat it as a proper name. 'Yahveh' is the name of God. We will transliterate it as 'Yahveh'. 'Ha-am' means 'the people'.
[JER.36.14] Then all the officials sent to Baruch, the Judean son of Netanyahu, son of Shelemyahu, son of Cush, saying, "Take the scroll which you read in the hearing of the people, and take it in your hand, and go." And Baruch son of Neriyahu took the scroll in his hand and came to them. [§]
vayishlachu kol-ha-sarim el-Baruch et-Yehudi ben-Netanyahu ben-Shelemyahu ben-Kushi le'emor: ha-megilah asher karata bah be'oznei ha'am kachena be-yadecha velech. vayikach Baruch ben-Neriyahu et-ha-megilah be-yado vayavo aleihem.
This verse describes the officials sending for Baruch to bring the scroll he read to the people. ‘Sarim’ means officials or commanders. ‘Megilah’ means scroll. ‘Baruch’ is a personal name meaning 'blessed'. ‘Yehudi’ means Judean. 'Netanyahu' and 'Shelemyahu' and 'Neriyahu' are personal names. ‘Kushi’ means Cushite.
[JER.36.15] And they said to him, "Sit now, and read to us with our ears." And Baruch read to them with their ears. [§]
vayomru elav shev na uqra’ennah be’ozneinu vayiqra baruch be’oznehem
This verse describes a request made to someone named Baruch to read something aloud to a group. The first part of the verse is a command, “say to him, sit now, and read to us with our ears.” The second part indicates that Baruch then read to them with their ears.
[JER.36.16] And it happened, when they heard all the words, that they feared, each one to his neighbor. And they said to Baruch, “The one who declares to the king, tell the king all these words.” [§]
vayhi kesham'am et kol hadevarim pachadu ish el re'ehu vayomru el baruch hageed nagid lamelech et kol hadevarim ha'eleh
This verse describes the reaction of people after hearing certain words. 'Vayhi' means 'and it happened'. 'Kesham'am' means 'when they heard'. 'Et' is a grammatical marker. 'Kol hadevarim' means 'all the words'. 'Pachadu' means 'they feared'. 'Ish el re'ehu' means 'each one to his neighbor'. 'Vayomru' means 'and they said'. 'El baruch' means 'to Baruch'. 'Hageed nagid lamelech' means 'the one who declares to the king'. 'Et kol hadevarim ha'eleh' means 'all these words'.
[JER.36.17] And they asked Baruch, saying, "Please tell us how you wrote down all these words from his mouth." [§]
ve'et-baruch shalu le'emor haged-na lanu eich katavta et-kol-ha-dvarim ha'eleh mipiv.
This verse describes people asking Baruch how he wrote down all the words that came from the mouth of another person (presumably the prophet Jeremiah). "Ve'et" means "and", connecting it to Baruch. "Shalu" means "they asked". "Le'emor" means "to say". "Haged-na" is a request for clarification - "Please tell". "Lanu" means "to us". "Eich" means "how". "Katavta" means "you wrote". "Et" is a particle marking the direct object. "Kol" means "all". "Ha-dvarim" means "the words". "Ha'eleh" means "these". "Mipiv" means "from his mouth".
[JER.36.18] And he said to them, "Blessed is the one who will call to me all these things, and I will write on the book with ink." [§]
Va-yo-mer la-hem ba-ruch mi-pee yik-ra el-ai et kol-ha-de-va-rim ha-ay-leh va-a-nee ko-tev al-ha-se-fer ba-dee-yo.
This verse describes someone speaking blessings and a command to write down all that is spoken. 'Va-yo-mer' means 'and he said'. 'La-hem' means 'to them'. 'Ba-ruch' means 'blessed'. 'Mi-pee' means 'from my mouth'. 'Yik-ra' means 'let him call'. 'El-ai' means 'to me'. 'Et kol-ha-de-va-rim ha-ay-leh' means 'all these things'. 'Va-a-nee' means 'and I'. 'Ko-tev' means 'will write'. 'Al-ha-se-fer' means 'on the book'. 'Ba-dee-yo' means 'with ink'.
[JER.36.19] And the officials said to Baruch, "Go, hide yourself and Jeremiah, and let no one know where you are." [§]
vayomru hasarim el-baruch lech histater ata veyirmeyahu veish al-yeda eifo atem.
This verse comes from Jeremiah 36:26. 'Vayomru' means 'and they said'. 'Hasarim' means 'the officials'. 'El-baruch' means 'to Baruch'. 'Lech' means 'go'. 'Histater' means 'hide yourself'. 'Ata' means 'you'. 'VeYirmeyahu' means 'and Jeremiah'. 'Veish' means 'and no one'. 'Al-yeda' means 'let not know'. 'Eifo' means 'where'. 'Atem' means 'you (plural)'.
[JER.36.20] They came to the king’s courtyard and entrusted the scroll to the chamber of Elishama the scribe. Then they told the king all the things. [§]
vayavo'u el-hammelech chatsera ve'et-hammigillah hipkidu belishkat elishama hasopher vayagidu be'oznei hammelech et kol-hadvarim.
This verse describes people bringing a scroll to the king and reporting its contents to him. 'Vayavo'u' means 'they came'. 'El-hammelech' means 'to the king'. 'Chatsera' is a place, likely a courtyard. 'Ve'et-hammigillah hipkidu' means 'and they entrusted the scroll'. 'Belishkat elishama hasopher' means 'in the chamber of Elishama the scribe'. 'Vayagidu be'oznei hammelech' means 'and they told in the ears of the king'. 'Et kol-hadvarim' means 'all the things'.
[JER.36.21] And the king sent Yehudi to take the scroll, and he took it from the chamber of Elishama the scribe. And Yehudi read it in the hearing of the king and in the hearing of all the officials who stood above the king. [§]
Va-yish-lach ha-me-lech et-Yehudi la-ka-chat et-ha-megilah va-yi-ka-che-ha mi-lish-chat Eli-sha-ma ha-so-fer va-yi-kre-e-ha Yehudi be-oz-nei ha-me-lech u-ve-oz-nei kol-ha-sarim ha-om-dim me-al ha-me-lech.
This verse describes the king sending Yehudi to retrieve a scroll from the office of the scribe, Elishama, and then Yehudi reading the scroll to the king and all the officials who stood before the king.
[JER.36.22] And the king was sitting in the winter house in the ninth month, and the fire was burning before him. [§]
ve-hammelech yoshev beit hachoref bachodesh hatshiiyi ve’et-ha’ach lefanav mevu’eret.
This verse describes a king sitting in his winter house during the ninth month, with a fire burning before him. "hammelech" means 'the king'. "yoshev" means 'sitting'. "beit hachoref" means 'house of winter' or 'winter house'. "bachodesh hatshiiyi" means 'in the ninth month'. "ve’et-ha’ach" means 'and the fire'. "lefanav" means 'before him'. "mevu’eret" means 'burning'.
[JER.36.23] And it was when Yahveh was read, three doors and four, they would be torn with the cutting tool of the scribe and thrown to the fire which is of the hearth, until finished all the scroll on the fire which is on the hearth. [§]
Va-yi-hi ki-kre Yah-veh shaalosh de-latot veer-ba-ah yik-ra-eh-ha be-ta-ar ha-so-fer ve-hash-lech el-ha-esh asher el-ha-ach ad-tom kol-ha-megillah al-ha-esh asher al-ha-ach.
This verse describes a ritualistic destruction of documents. 'Va-yi-hi' means 'and it was'. 'Ki-kre' means 'when read'. 'Shaalosh de-latot veer-ba-ah' means 'three doors and four'. 'Yik-ra-eh-ha' means 'they will be torn'. 'Be-ta-ar ha-so-fer' means 'with the pen of the scribe' or 'with the scribe's cutting tool'. 'Ve-hash-lech' means 'and throw'. 'El-ha-esh' means 'to the fire'. 'Asher el-ha-ach' means 'which is of the hearth'. 'Ad-tom kol-ha-megillah' means 'until finished all the scroll'. The verse describes tearing the scroll and throwing it into the fire, continuing until the entire scroll is consumed.
[JER.36.24] And they did not fear, and they did not tear their garments: the king and all his servants, those hearing all these words. [§]
v'lo pach'du v'lo kar'u et bigdeihem hammelech v'chol avadav hashom'im et kol had'varim ha'eleh.
This verse describes a reaction – or, more accurately, a *lack* of reaction – to something that has been said. 'v'lo pach'du' means 'and they did not fear.' 'v'lo kar'u et bigdeihem' means 'and they did not tear their garments.' 'hammelech v'chol avadav' means 'the king and all his servants.' 'hashom'im et kol had'varim ha'eleh' means 'those hearing all these words.'
[JER.36.25] And also Elnatan, and Delayahuhu, and Gemaryahu encountered the king, so as not to burn the scroll, and he did not listen to them. [§]
ve-gam el-natan u-delayahuhu u-gemaryahu hip-gi-u ba-melech le-bil-ti s'rof et-ham'gillah ve-lo shama aleihem.
This verse describes Elnatan, Delayahuhu, and Gemaryahu approaching the king to prevent the burning of the scroll. ‘Ve-gam’ means ‘and also’. ‘Elnatan’, ‘Delayahuhu’ and ‘Gemaryahu’ are proper names. ‘Hip-gi-u’ means ‘they encountered’ or ‘they approached’. ‘Ba-melech’ means ‘the king’. ‘Le-bil-ti s’rof’ means ‘so as not to burn’. ‘Et-ham’gillah’ means ‘the scroll’. ‘Ve-lo shama aleihem’ means ‘and he did not listen to them’.
[JER.36.26] And the king commanded Yirachme'el son of the king and Serayahuh son of Azria'el and Shelemyahu son of Avde'el to take Baruch the scribe and Jeremiah the prophet, and Yahveh hid them. [§]
Va yetzaveh hammelech et yirachme'el ben hammelech ve'et serayahuh ben azria'el ve'et shelemyahu ben avde'el lakachat et baruch hasofer ve'et yirmeyahu hanavi vayastirem yevaveh.
This verse describes a king's command to take Baruch the scribe and Jeremiah the prophet. The final clause states that Yahveh hid them. 'Hammelech' is 'the king'. 'Ben' means 'son of'. 'Lakachat' means 'to take'. 'Hasofer' means 'the scribe'. 'Hanavi' means 'the prophet'. 'Vayastirem' means 'and hid'. 'Yevaveh' is the name of God.
[JER.36.27] And it came to pass, a word of Yahveh to Jeremiah, after the king had burned the scroll and the words which Baruch had written from the mouth of Jeremiah, saying: [§]
va-yhi d’var-yihveh el-yir’meyahu acharei sorf ha-melech et-ha-megilah ve-et-ha-dvarim asher katav baruch mipi yir’meyahu le’emor.
This verse recounts that a word from Yahveh came to Jeremiah after the king burned the scroll and the words that Baruch had written from the mouth of Jeremiah. Each element will be translated as literally as possible.
[JER.36.28] Return and take for yourself another scroll, and write upon it all the previous words that were upon the first scroll, which Yehoyakim, king of Judah, burned. [§]
shuv kah-lekhah megillah akheret u-khtov aleha et kol-ha-dvarim ha-rishonim asher hayu al-ha-megillah ha-rishonah asher saraf Yehoyakim melekh-Yehudah.
This verse instructs someone to take another scroll and rewrite upon it all the previous words that were on the first scroll, which Yehoyakim, king of Judah, burned. 'Shuv' means 'return' or 'again,' implying 'take again.' 'Kah-lekhah' is 'to you,' functioning as 'for yourself.' 'Megillah' means 'scroll.' 'Akheret' means 'another' or 'other.' 'U-khtov' means 'and write.' 'Aleha' means 'upon it.' 'Et' is a direct object marker. 'Kol-ha-dvarim' means 'all the words.' 'Ha-rishonim' means 'the first' or 'the previous.' 'Asher' means 'that' or 'which.' 'Hayu' means 'were.' 'Al-ha-megillah' means 'upon the scroll.' 'Saraf' means 'burned.' 'Yehoyakim melekh-Yehudah' is 'Yehoyakim, king of Judah'.
[JER.36.29] And to Jehoiakim, king of Judah, you shall say, "Thus says Yahveh: You burned this scroll, asking why it was written upon it, saying, 'Let the king of Babylon come and devastate this land and remove from it people and animals.'" [§]
ve'al-yehoyakim melekh-yehudah tomar koh amar Yahveh ata saraf'ta et-ham'gillah hazot le'emor maddu'a katav'ta aleyha le'emor bo-yavo melekh-bavel ve'hishchit et-ha'aretz hazot vehishbit mimennah adam uvehemah.
This verse is addressed to Jehoiakim, king of Judah. It states that Yahveh says he burned the scroll, questioning why it was written with a prophecy that the king of Babylon would come and destroy the land, removing people and animals.
[JER.36.30] Therefore, thus says Yahveh concerning Yeho’yakim, king of Judah: there will not be anyone for him to sit on the throne of David, and his corpse will be thrown to the heat in the day and to the cold in the night. [§]
lakhen koh-amar Yahveh al-Yeho’yakim melekh Yehudah, lo-yihiyeh-lo yoshev al-kisse David, venivlato tihyeh mushlechet lachorev bayom velakerech ballayla.
This verse is a prophecy concerning King Yeho’yakim of Judah. It states that he will not have anyone to sit on the throne of David, and his corpse will be thrown out in the day to the heat and in the night to the cold. 'Lakhen' means therefore. 'Koh-amar' means thus says. 'Al' means upon. 'Melekh' means king. 'Lo-yihiyeh-lo' means there will not be for him. 'Yoshev' means one who sits. 'Kisse' means throne. 'Nivlato' means his corpse. 'Mushlechet' means thrown. 'Lachorev' means to the heat/to dryness. 'Bayom' means in the day. 'Velakerech' means and to the cold. 'Ballayla' means in the night.
[JER.36.31] And I will visit upon him and upon his descendants and upon his servants their iniquity, and I will bring upon them and upon the inhabitants of Jerusalem and upon each man of Judah all the evil that I spoke to them, and they did not listen. [§]
oo-pah-kahd-tee ah-lahy-v oo-ahl-zah-roh oo-ahl-ah-vah-dayv eh-teh ah-vohn-ahm veh-heh-vay-tee ah-lay-hem veh-ahl-yoh-sheh-bay yuh-roo-shah-lah-yim veh-ehl ee-eesh yuh-hoo-dah eh-teh khahl-hah-rah-ah ah-shehr-dee-bar-tee ah-lay-hem veh-loh shah-may-oo.
This verse details a judgment that Yahveh will bring upon Judah and Jerusalem because they have not listened to his words. It specifies that the evil Yahveh spoke to them will come upon them, their descendants, and their servants. The verse details Yahveh’s intent to enact the consequences of disobedience.
[JER.36.32] And Jeremiah took another scroll and gave it to Baruch son of Neriah, the scribe, and he wrote upon it all the words of the book which Jehoiakim, king of Judah, had burned with fire. And furthermore, many more words were added to them. [§]
vəyirməyāhū lāqach | məgillāh ʾaḥeret vəyittənāh-ʾel-bārūḵ ben-nəriyāhū hassofer vəyiḵtōv ʿāleyhā mippi yirməyāhū ʾet kall-dəḇərē hasefer ʾašer śāraf yəhōyāqīm meleḵ-yəhūḏāh bāʾeš vəʿōḏ nōsāf ʿalēhem dəḇārīm rabbīm kāhēmāh.
This verse describes Jeremiah taking another scroll and giving it to Baruch, the scribe, to write upon it all the words of the book that Jehoiakim, the king of Judah, had burned with fire. Furthermore, many more words were added to it.
JER.37
[JER.37.1] And a king, Zedekiah son of Josiah, reigned in place of Kenyah son of Jehoiakim, whom Nebuchadnezzar, king of Babylon, had made king in the land of Judah. [§]
vayimloch melech tzidqiyahu ben yoashiyahu tachat kenyahu ben yhoyakim asher himlich nevuchadretzar melech bavel be'eretz yehudah
This verse describes the installment of Zedekiah as king over Judah, succeeding Jehoiakim's son. Nebuchadnezzar, the king of Babylon, had appointed him to the throne.
[JER.37.2] And he did not listen, nor did his servants, nor the people of the land, to the words of Yahveh which He spoke through the hand of Jeremiah the prophet. [§]
Ve-lo shama hu va-avadav ve-am ha-aretz el-divrei Yahveh asher diber be-yad Yirmeyahu ha-navi.
This verse describes that neither the person referenced, nor his servants, nor the people of the land, listened to the words of Yahveh which He spoke through the hand of Jeremiah the prophet. 'Ve-lo' means 'and not'. 'Shama' means 'to hear' or 'to listen'. 'Hu' means 'he'. 'Va-avadav' means 'and his servants'. 'Ve-am ha-aretz' means 'and the people of the land'. 'El-divrei' means 'to the words of'. 'Asher' means 'which' or 'that'. 'Diber' means 'to speak'. 'Be-yad' means 'through the hand of'. 'Yirmeyahu' is the name Jeremiah. 'Ha-navi' means 'the prophet'.
[JER.37.3] And the king Zedekiah sent Jehoiakim son of Shelemiah and Zephaniah son of Maaseiah the priest to Jeremiah the prophet, to say, “Please pray for us to Yahveh, our Gods.” [§]
va-yish-lach ha-me-lech tzid-ki-ya-hu et-ye-hu-chal ben-she-lem-yah ve-et-tzef-a-nyahu ben-ma-a-sei-yah ha-ko-hen el-yir-me-ya-hu ha-na-vee le-emor hit-pal-el-na ba-a-denu el-ye-ho-vah e-lo-hei-nu.
This verse describes King Zedekiah sending representatives to the prophet Jeremiah to ask him to pray for them. 'Va-yishlach' means 'and he sent'. 'Ha-melech' means 'the king'. 'Tzidkiyah' is a proper name, Zedekiah. 'Et' is an untranslatable particle. 'Ye-hu-chal' is a proper name, Jehoiakim. 'Ben' means 'son of'. 'Shelemiah' is a proper name, Shelemiah. 'Ve' means 'and'. 'Tzefanyahu' is a proper name, Zephaniah. 'Ma-a-sei-yah' is a proper name, Maaseiah. 'Ha-kohen' means 'the priest'. 'El' means 'to'. 'Yir-me-ya-hu' is a proper name, Jeremiah. 'Ha-na-vee' means 'the prophet'. 'Le-emor' means 'to say'. 'Hit-pal-el-na' means 'please pray'. 'Ba-a-denu' means 'for us'. 'El' means 'to'. 'Ye-ho-vah' is a proper name, Yahveh. 'E-lo-hei-nu' means 'our Gods'.
[JER.37.4] And Jeremiah came and went among the people, and they did not put him in the stocks. [§]
Vayirmeyahu ba vo yetzeh betoch ha'am v'lo natnu oto beit hak'liya.
This verse describes Jeremiah moving among the people and not being put in the stocks (or prison). Let's break down the names: 'Yirmeyahu' is Jeremiah, a proper noun and will remain as such. 'Ha'am' is 'the people'. 'Hak'liya' refers to 'the stocks' or 'the prison'. The verbs are fairly straightforward - 'ba' means 'came', 'vo yetzeh' means 'came and went', and 'natnu' means 'they gave' (in this case, 'put'). 'Oto' means 'him'.
[JER.37.5] And the strength of Pharaoh went out from Egypt, and the Chaldeans and the urgent ones heard concerning Jerusalem their report, and they went up from Jerusalem. [§]
ve-khil par’oh yatsa mi-mitzrayim va-yishma’u ha-kasdim ha-tzarim al-yerushalaim et-shim’am va-ye’alu me’al yerushalaim.
This verse describes the army of Pharaoh leaving Egypt, and the news of this reaching the Chaldeans and other surrounding nations concerning Jerusalem. It concludes with them marching towards Jerusalem.
[JER.37.6] And it came to pass, the word of Yahveh to Jeremiah the prophet, saying: [§]
Va-yhi d'var-Yahveh el-Yirmiyahu ha-navi le'emor.
This verse begins with a common formula indicating a prophetic revelation. 'Va-yhi' means 'and it came to pass'. 'D'var' means 'word' or 'matter'. 'Yahveh' is the proper name of God. 'El' means 'to' or 'belonging to'. 'Yirmiyahu' is the name Jeremiah. 'Ha-navi' means 'the prophet'. 'Le'emor' means 'saying' or 'to say'.
[JER.37.7] Thus says Yahveh, the Gods of Israel: Thus you shall say to the king of Judah, who sent you to me to seek me out: Behold, the army of Pharaoh, which came to you for help, shall return to its land, Egypt. [§]
Koh-amar Yahveh Elohim Yisrael, koh to'amru el-melech Yehudah ha-sholeach etchem elai le-darshani, hineh cheil Par'oh ha-yotzeh lachem le-ezrah, shav le-artzo mitzrayim.
This verse is a prophetic message from Yahveh, the Gods of Israel, delivered through a prophet to the king of Judah. The king sent messengers to inquire of Yahveh. The message is that the army of Pharaoh, which Judah hoped would assist them, will return to Egypt.
[JER.37.8] And the Babylonians will return and they will fight against this city, and they will capture it and they will burn it with fire. [§]
veshabu hakkasdim venilchamu al ha'ir hazot ulachaduha userefaha ba'esh.
This verse describes the Babylonians returning to fight against the city (Jerusalem) and capturing it, then burning it with fire. 'veshabu' means 'and they will return'. 'hakkasdim' is 'the Chaldeans/Babylonians'. 'venilchamu' means 'and they will fight'. 'al ha'ir hazot' means 'against the city this'. 'ulachaduha' means 'and they will capture it'. 'userefaha' means 'and they will burn it'. 'ba'esh' means 'with fire'.
[JER.37.9] Thus says Yahveh: Do not bear your selves, saying, "Certainly the Chaldeans will go away from over us," for they will not go. [§]
Ko amar Yahveh al tashiu nafsoteichem leemor haloch yeilchu mealeiynu hakashdim ki lo yeilchu.
This verse begins with the formula "Thus says Yahveh". Then it is a command not to lift up (or bear) your souls (selves) saying that the Chaldeans will certainly go away from over us. The verse concludes by stating that they will not go away.
[JER.37.10] But if you strike all the army of the Babylonians who fight against you, and any men remain wounded in it, each one will rise in his tent, and they will burn this city with fire. [§]
kee im-hikheetem kol-cheil kasdim hanilchamim itchem venish'aru bam anashim medukkarim, ish be'ahelo yakuumu vesarfu et ha'ir hazot ba'esh.
This verse describes what should happen after fighting against the army of Babylon. If any soldiers remain wounded, they should be left in their tents. Then, the city itself should be burned with fire.
[JER.37.11] And it will be, when the force of the Chaldeans advances against Jerusalem because of the force of Pharaoh. [§]
ve-ha-ya be-he-a-lot heyl ha-kas-di-im me-al ye-ru-sha-la-im mip-nei heyl par-oh.
This verse describes a situation where the army of the Chaldeans is advancing against Jerusalem, specifically because of the army of Pharaoh. 've-ha-ya' means 'and it will be'. 'be-he-a-lot' means 'in the going up' or 'when ascending'. 'heyl' means 'force' or 'army'. 'ha-kas-di-im' refers to the Chaldeans. 'me-al' means 'from over' or 'against'. 'ye-ru-sha-la-im' is Jerusalem. 'mip-nei' means 'because of' or 'in the face of'. 'par-oh' is Pharaoh.
[JER.37.12] And Jeremiah went out from Jerusalem to go to the land of Benjamin, to divide property from there among the people. [§]
vayetsa yirmiyahu miyerushalayim lalechet eretz binyamin lachlik misham betoch haam
This verse describes Jeremiah leaving Jerusalem to go to the land of Benjamin to distribute property among the people. "Vayetsa" means "and he went out". "Yirmiyahu" is the name Jeremiah. "Miyerushalayim" means "from Jerusalem". "Lalechet" means "to go". "Eretz binyamin" means "land of Benjamin". "Lachlik" means "to divide" or "to apportion". "Misham" means "from there". "Betoch haam" means "among the people".
[JER.37.13] And he was at the gate of Benjamin, and there was the master of appointments, and his name was Yir'iyahu son of Shelemyah son of Chananyah. And he seized the prophet Jeremiah to say to the Chaldeans, "You are falling." [§]
Va-yhi-hu be-sha'ar Binyamin ve-sham ba'al pe-ki-dut u-shmo Yir'iyahu ben-Shelemyah ben-Chananyah va-yitpos et-Yirmeyahu ha-navi le-emor el-ha-kasdim atah nofel.
This verse describes an event at the gate of Benjamin. A man named Yir'iyahu, son of Shelemyah, son of Chananyah, who is described as 'ba'al pe-ki-dut' (a master of appointments/offices), seized the prophet Jeremiah and delivered him to the Chaldeans, declaring 'you are falling'. 'Ba'al pe-ki-dut' is somewhat difficult to translate literally, and carries the meaning of someone in charge of overseeing things or a designated official.
[JER.37.14] And Jeremiah said, "It is a lie! I do not fall upon the Babylonians." And they did not listen to him. And Pashhur seized Jeremiah and brought him to the officials. [§]
Va-yo-mer Yir-me-ya-hu she-ker ei-neni no-fel al-hak-kas-dim ve-lo sha-ma ei-lav va-yit-pos Yir-i-ya-hu be-Yir-me-ya-hu va-ye-vie-hu el-ha-sa-rim.
This verse describes a situation where Jeremiah speaks falsely, or is accused of speaking falsely, regarding the Babylonians. Pashhur, a priest, does not listen to Jeremiah and seizes him, bringing him before the officials.
[JER.37.15] And the officials became angry at Jeremiah and struck him, and they put him in the prison house of Jonathan the scribe, because they had decided to put him in the prison house. [§]
Va-yik-tso-foo ha-sa-rim al-yer-me-ya-hu ve-hee-koo o-toh ve-na-ten-nu o-toh beit ha-e-soor beit Ye-ho-na-tan ha-so-fair kee-o-toh ah-soo le-beit ha-ke-leh.
This verse describes the officials becoming angry with Jeremiah and beating him, then placing him in prison, specifically the prison of Jonathan the scribe, because they had decided to imprison him.
[JER.37.16] For Jeremiah came to the house of the pit and to the prisons, and Jeremiah sat there for many days. [§]
ki va Yirmiyahu el-beit ha-bor ve-el-ha-chanuyot va-yeshev-sham Yirmiyahu yamim rabim.
This verse describes Jeremiah going to the house of the pit and the prisons, and remaining there for many days. 'Ki' means 'for' or 'because'. 'Va' means 'and'. 'El' means 'to'. 'Yamim rabim' means 'many days'.
[JER.37.17] And the king Zedekiah sent for him, and he took him, and the king asked him in his house, secretly, and said, "Is there any word from Yahveh?" And Jeremiah said, "Yes." And he said, "It will be given into the hand of the king of Babylon." [§]
va-yish-lach ha-me-lech tzid-ki-ya-hu va-yi-ka-che-hu va-yish-a-le-hu ha-me-lech be-vei-to ba-se-ter va-yo-mer ha-yesh da-var me-et Yahveh va-yo-mer yir-me-ya-hu yesh va-yo-mer be-yad me-lech-ba-vel ti-na-ten.
This verse describes King Zedekiah sending for the prophet Jeremiah and asking him about a word from Yahveh. Jeremiah confirms that there is a word and states that it involves the King of Babylon.
[JER.37.18] And Jeremiah said to the king Zedekiah, "What sin have I committed against you, and against your servants, and against this people, that you have given me to the house of imprisonment?" [§]
Va-yo-mer Yir-me-ya-hu el ha-me-lech Tzid-ki-ya-hu, mah ha-ta-ti le-cha u-le-avadecha ve-la-am ha-zeh ki-netatem oti el-beit ha-ke-la.
This verse recounts Jeremiah speaking to King Zedekiah. 'Va-yo-mer' means 'and he said'. 'Yir-me-ya-hu' is Jeremiah's name. 'El ha-me-lech' means 'to the king'. 'Tzid-ki-ya-hu' is Zedekiah’s name. 'Mah ha-ta-ti' means 'what sin have I committed'. 'Le-cha' means 'to you'. 'U-le-avadecha' means 'and to your servants'. 'Ve-la-am ha-zeh' means 'and to this people'. 'Ki-netatem oti' means 'because you have given me'. 'El-beit ha-ke-la' means 'to the house of imprisonment'.
[JER.37.19] And where are your prophets who prophesied to you, saying that the king of Babel would not come against you and against this land? [§]
ve'ayeho nevi'echem asher niv'u lachem le'emor lo yavo melech bavel aleichem ve'al ha'aretz hazot.
This verse asks where are the prophets who prophesied to you, saying that the king of Babel would not come against you and against this land. 've'ayeho' means 'and where'. 'nevi'echem' means 'your prophets'. 'asher niv'u lachem' means 'who prophesied to you'. 'le'emor' means 'saying'. 'lo yavo' means 'will not come'. 'melech bavel' means 'king of Babel'. 'aleichem' means 'against you'. 've'al ha'aretz hazot' means 'and against this land'.
[JER.37.20] And now, my Lord the king, please consider my supplication before you, and do not return me to the house of Yohonan the scribe, lest I die there. [§]
ve'ata sh'ma-na adonai hamelech tifal-na techinati lepanecha ve'al-t'shiveini beit yehonatan hasofer velo amut sham.
This verse is a plea. "Ve'ata" means "and now". "Sh'ma-na" is a request to hear. "Adonai" is "my Lord". "Hamelech" is "the king". "Tifal-na" is a request to consider. "Techinati" means "my supplication". "Lepanecha" means "before you". "Ve'al-t'shiveini" means "and do not return me". "Beit" means "house of". "Yohonatan" is a name. "Hasofer" means "the scribe". "Velo amut sham" means "and I will not die there".
[JER.37.21] The king Zedekiah commanded, and they placed Jeremiah in the courtyard of the guard. They gave to him a loaf of bread each day from outside the bakers, until all the bread was gone from the city. And Jeremiah lived in the courtyard of the guard. [§]
va-ye-tzav-veh ha-me-lech tzid-ki-ya-hu va-yap-ki-du et-yir-me-ya-hu ba-cha-tzar ha-ma-ta-ra ve-na-ton lo ki-kar-le-chem la-yom mi-chu-tz ha-o-fim ad-tom kol-ha-le-chem min-ha-ir va-ye-shev yir-me-ya-hu ba-cha-tzar ha-ma-ta-ra.
This verse describes King Zedekiah’s order regarding the prophet Jeremiah. The king commanded that Jeremiah be kept in the courtyard of the guard, and he provided him with a daily ration of bread from the bakers, until the bread supply in the city was exhausted. Jeremiah then resided in that courtyard.
JER.38
[JER.38.1] And Shphatiah son of Mattan, and Gedalyahu son of Pashhur, and Yuchal son of Shelemyahu, and Pashhur son of Malkiyah heard the words that Jeremiah spoke to all the people, saying: [§]
Va-yishma shfat-yah ben-mat-tan u-gdalyahu ben-pash-hur ve-yuchal ben-shelem-yah-hu u-pash-hur ben-mal-ki-yah et-ha-devarim asher yir-me-yah-hu medaber el-kol-ha-am le-emor.
This verse describes several individuals – Shphatiah, Gedalyahu, Yuchal, and Pashhur – who heard the words that Jeremiah spoke to all the people. Each name contains components relating to 'God' or 'Lord', and 'ben' simply means 'son of'. 'Et' is a direct object marker and 'asher' means 'that' or 'which'. 'Le-emor' signifies 'saying' or 'to say'.
[JER.38.2] Thus says Yahveh, the one who dwells in this city will die by the sword, by famine, and by pestilence. And the one who goes out to the Chaldeans will live, and his life will be for plunder and he will live. [§]
Koh amar Yahveh, hayoshev ba'ir hazot yamut bacherev barav ubadaber. Vehayotze el-hakashdim yechayah, vehayeta-lo nafsho leshalal vachai.
This verse is a prophetic declaration. "Koh amar" means "thus says." "Yahveh" is the proper name of God. "Hayoshev ba'ir hazot" refers to someone dwelling in this city. "Yamut" means 'will die'. "Bacherev, barav, ubadaber" are by sword, by famine, and by pestilence. "Vehayotze el-hakashdim" means 'and the one who goes out to the Chaldeans'. "Yechayah" means 'will live'. "Vehayeta-lo nafsho leshalal vachai" means 'and his life will be for plunder and he will live'.
[JER.38.3] Thus says Yahveh. Given, given is this city into the hand of the army of the king of Babel, and it will be captured. [§]
Ko amar Yahveh. Hinaten tinaten ha'ir hazot beyad cheil melech-Bavel ul'khadah.
This verse begins with the standard formula 'Thus says Yahveh'. The core of the verse states that the city will be given, given into the hand of the army of the king of Babel, and it will be captured. The repetition of 'given' emphasizes the certainty of the event.
[JER.38.4] Then the officials said to the king, "Let this man now be put to death, for he is healing the hands of the remaining men of war in this city and the hands of all the people, and he speaks to them words such as these. This man does not seek peace for these people, but rather evil." [§]
vayomru hasarim el-hamelech yumat na et-haish hazeh ki al-ken hu merape et-yedei anshei hamilhama hanisharim ba'ir hazot ve'et yedei kol-ha'am ledeber alehem kadvarim ha'eleh ki haish hazeh eynenu doresh leshalom la'am hazeh ki im-lera'ah.
This verse comes from 2 Kings 6:7. It describes officials reporting to the king about Elisha, claiming he is a threat because he heals the soldiers and people, and speaks against them. They accuse him of not seeking peace for the people, but rather evil.
[JER.38.5] And the king Zedekiah said, "Behold him, he is in your hand, because the king is not able to do anything for you." [§]
va-yo-mer ha-me-lech tzid-ki-ya-hu hi-neh-hu be-yede-chem ki-ein ha-me-lech yu-chal et-chem davar.
This verse comes from Jeremiah 38:5. It records the words of King Zedekiah to the officials who have Jeremiah imprisoned. The king acknowledges his inability to protect Jeremiah from the officials and essentially relinquishes him to their will. 'Ha-melech' means 'the king'. 'Tzid-ki-ya-hu' is the king's name. 'Hi-neh-hu' means 'behold him'. 'Be-yede-chem' means 'in your hand'. 'Ki-ein' means 'because there is not'. 'Yu-chal' means 'is able'. 'Et-chem' means 'you'. 'Davar' means 'thing' or 'word'.
[JER.38.6] And they took Jeremiah and threw him into the cistern. Malkijah son of the king, who was in the courtyard of the guardhouse, sent Jeremiah down with ropes. There was no water in the cistern, only mud, and Jeremiah sank in the mud. [§]
vayikchu et-yirmiyahu vayashliku oto el-habbor Malkiyahu ben-hammelech asher bachatzar hammatarah vayeshallchu et-yirmiyahu bachavalin uvabor ein-mayim ki im-tit vayitba yirmiyahu batit.
This verse describes Jeremiah being thrown into a cistern. 'Vayikchu' means 'they took.' 'Vayashliku' means 'they threw.' 'Habbor' is 'the cistern.' 'Malkiyahu ben-hammelech' is 'Malkijah son of the king.' 'Bachatzar hammatarah' is 'in the courtyard of the guardhouse.' 'Bachavalin' means 'with ropes.' 'Ein-mayim' means 'no water.' 'Ki im-tit' means 'but only mud.' 'Vayitba' means 'and he sank.' 'Batit' means 'in the mud.'
[JER.38.7] And a servant of the king of the Cushite heard, a man eunuch, and he was in the house of the king, that they had given Jeremiah to the pit, and the king was sitting at the gate of Benjamin. [§]
Va-yishma eved-melech ha-Kushi ish saris ve-hu be-beit ha-melech ki-natanu et-Yirmiyahu el-ha-bor ve-ha-melech yoshev be-sha'ar Binyamin.
This verse describes a servant of the king of Kush (Ethiopia) hearing that Jeremiah was placed in a pit. The king was sitting at the gate of Benjamin at the time. Each word is translated as literally as possible to maintain a direct correspondence to the original text.
[JER.38.8] And a servant of the king went out from the king's house, and he spoke to the king to say. [§]
VaYetzeh Eved-Melech MiBeit HaMelech VaYedaber El-HaMelech LeEmor
This verse describes a servant of the king leaving the king's house and speaking to the king, saying something. Let's break down each word: 'VaYetzeh' means 'and he went out'. 'Eved-Melech' means 'servant of the king'. 'MiBeit HaMelech' means 'from the house of the king'. 'VaYedaber' means 'and he spoke'. 'El-HaMelech' means 'to the king'. 'LeEmor' means 'to say'.
[JER.38.9] My Lord the king was angered by these men for all that they did to Jeremiah the prophet, for that they threw him into the pit. And he died in his place because of the famine, for there was no bread anymore in the city. [§]
Adonai hammelech heriu ha'anashim ha'eleh et kol asher asu leyirmeyahu hanavi et asher hishlichu el habbor vayamat tachtav mipnei har'av ki ein halechem od ba'ir.
This verse describes the kings' displeasure with the men who threw the prophet Jeremiah into the pit. It details Jeremiah’s suffering and death due to starvation, as there was no bread left in the city. ‘Adonai’ means ‘my Lord’ and refers to the king. ‘Hammelech’ means ‘the king’. ‘Heriu’ means ‘they angered’. ‘Ha'anashim ha'eleh’ means ‘these men’. ‘Et’ is a grammatical particle that often marks the direct object. ‘Asher’ means ‘that’ or ‘which’. ‘Hishlichu’ means ‘they threw’. ‘Habbor’ means ‘the pit’. ‘Vayamat’ means ‘and he died’. ‘Tachtav’ means ‘under him’ or ‘in his place’. ‘Mipnei har’av’ means ‘because of the famine’. ‘Ki ein halechem od ba'ir’ means ‘because there is no bread anymore in the city’.
[JER.38.10] And the king commanded the servant of the king the Cushite, saying, "Take from this thirty men, and you shall bring up the prophet Jeremiah from the pit before he dies." [§]
va-ye-tsa-veh ha-me-lech et eved-me-lech ha-ku-shi le-e-mor kah be-ya-de-kha mi-zeh shlo-shim a-na-shim ve-ha-a-li-ta et yer-me-ya-hu ha-na-vi mi-min ha-bor be-te-rem ya-mut.
This verse describes a king commanding a servant to retrieve the prophet Jeremiah from a pit before he dies. 'Va-ye-tsa-veh' means 'and he commanded'. 'Ha-me-lech' means 'the king'. 'Et' is a grammatical marker. 'Eved-me-lech' means 'servant of the king'. 'Ha-ku-shi' means 'the Cushite' (Ethiopian). 'Le-e-mor' means 'to say'. 'Kah' means 'take'. 'Be-ya-de-kha' means 'in your hand'. 'Mi-zeh' means 'from this'. 'Shlo-shim' means 'thirty'. 'A-na-shim' means 'men'. 'Ve-ha-a-li-ta' means 'and you shall bring up'. 'Et' is a grammatical marker. 'Yer-me-ya-hu' is Jeremiah's name. 'Ha-na-vi' means 'the prophet'. 'Mi-min' means 'from the'. 'Ha-bor' means 'the pit'. 'Be-te-rem' means 'before'. 'Ya-mut' means 'he dies'.
[JER.38.11] And the servant of the king took the men in his hand and came to the house of the king under the treasury and took broken pottery and broken shackles from there and he sent them to Jeremiah to the pit with ropes. [§]
va-yikach | eved-melech et-ha-anashim be-yado va-yavo beit-ha-melech el-tachat ha-otzar va-yikach misham beloyei ha-sachavot u-beloyei melachim va-yishalechem el-yirmeyahu el-ha-bor ba-chavalin.
This verse describes a servant of the king taking broken pottery and broken shackles and sending them down to Jeremiah, who is in a pit. 'Vayikach' means 'and he took'. 'Eved-melech' means 'servant of the king'. 'Et-ha-anashim' means 'the men'. 'Be-yado' means 'in his hand'. 'Vayavo' means 'and he came'. 'Beit-ha-melech' means 'house of the king'. 'El-tachat ha-otzar' means 'under the treasury'. 'Misham' means 'from there'. 'Beloyei ha-sachavot' means 'broken pottery'. 'Beloyei melachim' means 'broken shackles'. 'Va-yishalechem' means 'and he sent them'. 'El-yirmeyahu' means 'to Jeremiah'. 'El-ha-bor' means 'to the pit'. 'Ba-chavalin' means 'with ropes'.
[JER.38.12] And the servant of the king, the Cushite, said to Jeremiah, "Please put in the ropes, under the armpits of your hands, from under the ropes, the rags and the salt." And Jeremiah did so. [§]
va-yo-mer eved-melech ha-ku-shi el-yir-me-ya-hu sim na be-lo-ei ha-se-cha-vot ve-ha-me-la-chim ta-chat at-zi-lot ya-de-cha mi-ta-chat la-cha-va-lim va-ya-as yir-me-ya-hu ken.
This verse describes a Cushite servant asking Jeremiah to place certain things under his armpits, using ropes. 'Eved' means servant. 'Melech' means king. 'Hakushi' means the Cushite, referring to a person from the land of Cush (Nubia). 'Yir'mehu' is Jeremiah's name. 'Sim na' is a request, 'please put'. 'Be-loei' means in the ropes. 'Ha-sechavot' is likely referring to rags or waste. 'Ha-melachim' means the salt. 'Tachat' means under. 'Atzilot' means armpits. 'Yadecha' means your hands. 'Mi-tachat' means from under. 'La-chavalin' means the ropes. 'Va-ya-as' means and he did. 'Ken' means thus or so.
[JER.38.13] And they pulled Jeremiah with ropes and they lifted him from the cistern. And Jeremiah sat in the courtyard of the guardhouse. [§]
vayimshchu et-yirmeyahu bachvalim vayalu oto min-habbor vayeshev yirmeyahu bachatzar hamattarah.
This verse describes Jeremiah being pulled up from a cistern. "Vayimshchu" means "and they pulled". "Et-yirmeyahu" means "Jeremiah". "Bachvalim" means "with ropes". "Vayalu" means "and they lifted". "Oto" means "him". "Min-habbor" means "from the cistern". "Vayeshev" means "and Jeremiah sat". "Bachatzar" means "in the courtyard". "Hamattarah" means "of the guardhouse".
[JER.38.14] And the king Zedekiah sent and took Jeremiah the prophet to him, to the third entrance which was in the house of Yahveh. And the king said to Jeremiah, “I ask you a matter. Do not conceal anything from me.” [§]
va-yish-lach ha-me-lech tzid-ki-ya-hu va-yi-kah et-yir-me-ya-hu ha-na-vee el-av-lo ma-vo ha-shlishi asher be-veit Yahveh va-yo-mer ha-me-lech el-yir-me-ya-hu sho-el ani ot-cha davar al-tech-cheid mi-meni davar
This verse describes King Zedekiah sending for the prophet Jeremiah. He asks Jeremiah a question and requests that Jeremiah not conceal anything from him.
[JER.38.15] And Jeremiah said to Zedekiah, "Surely I will tell you; will you not certainly kill me, and will you not listen to my counsel?" [§]
Va-yo-mer Yir-me-ya-hu el-Tsid-ki-ya-hu ki a-gid le-cha ha-lo ha-met te-mi-te-ni ve-chi i-e-atz-cha lo tish-ma e-lai.
This verse is from Jeremiah 37:2. It records Jeremiah speaking to Zedekiah, the king of Judah. Jeremiah states that even though he tells Zedekiah that he will die if he doesn't surrender, Zedekiah will not listen to his counsel.
[JER.38.16] The king, Zedekiah, swore to Jeremiah in secret, saying, "As Yahveh lives, concerning what has been done to us, this life, if I kill you or if I give you into the hand of those men who seek your life." [§]
Va-yish-a-va-a ha-me-lech Tzid-ki-ya-hu el-Yer-me-ya-hu ba-se-ter le-e-mor, chai-Yeh-veh et asher asa-lanu et ha-ne-fesh ha-zot im-amitecha ve-im-etencha be-yad ha-a-na-shim ha-eleh asher mevak-shim et naf-shecha.
This verse describes King Zedekiah swearing an oath to Jeremiah in secret. He affirms his life, stating what has been done to him, and promising not to kill Jeremiah or hand him over to those seeking his life.
[JER.38.17] And Jeremiah said to Zedekiah, "Thus says Yahveh, the Gods of hosts, the God of Israel: If you go out to the commanders of the king of Babylon, your life will be spared, and this city will not be burned with fire, and you and your household will live." [§]
Va-yo-mer Yerem-yahu el-Tzid-ki-yahu koh-amar Yahveh Elohim tzeva-ot Elohei Yisrael im-yatz-o teitze el-sarei melech-Bavel ve-chayta nafshecha ve-ha-ir ha-zot lo tissaref ba-esh ve-chayta ata u-veitecha.
This verse is from Jeremiah 38:17. It records a message from the prophet Jeremiah to King Zedekiah. Jeremiah relays a direct statement from Yahveh, the God of hosts, the God of Israel. The message stipulates that if Zedekiah surrenders to the commanders of the king of Babylon, his life will be spared, and the city will not be burned with fire, but he and his household will live.
[JER.38.18] And if you do not go out to the princes of the king of Babylon, then this city will be given into the hand of the Chaldeans, and they will burn it with fire, and you will not escape from their hand. [§]
veh-im lo-teh-tseh el-sa-rei melech ba-vel veh-nit-nah ha-eer ha-zoht beh-yad ha-cash-dee-im oo-se-ra-foo-hah ba-esh veh-atah lo-tee-mah-let mee-yah-dahm.
This verse presents a conditional statement. 'Veh-im' means 'and if'. 'Lo-teh-tseh' means 'you do not go out'. 'El-sa-rei melech ba-vel' means 'to the princes of the king of Babylon'. 'Veh-nit-nah' means 'and it will be given'. 'Ha-eer ha-zoht' means 'this city'. 'Beh-yad ha-cash-dee-im' means 'into the hand of the Chaldeans'. 'Oo-se-ra-foo-hah ba-esh' means 'and they will burn it with fire'. 'Veh-atah' means 'and you'. 'Lo-tee-mah-let mee-yah-dahm' means 'you will not escape from their hand'.
[JER.38.19] And the king Zedekiah said to Jeremiah, “I worry about the Jews who have fallen to the Chaldeans, lest they give me into their hand and abuse me.” [§]
Va-yo-mer ha-me-lech tzid-ki-ya-hu el-yer-me-ya-hu ani do-eg et-ha-ye-hu-dim asher naf-lu el-ha-kas-dim pen-yit-nu oti be-ya-dam ve-hit-al-lu-vi.
This verse recounts a statement made by King Zedekiah to Jeremiah. Zedekiah expresses concern for the Jews who have fallen to the Babylonians, fearing he will be handed over to them and mistreated. 'Va-yo-mer' means 'and he said'. 'Ha-melech' means 'the king'. 'Tzid-ki-ya-hu' is the king's name. 'El' means 'to'. 'Yer-me-ya-hu' is Jeremiah's name. 'Ani' means 'I'. 'Do-eg' means 'I worry'. 'Et' is a grammatical particle. 'Ha-ye-hu-dim' means 'the Jews'. 'Asher' means 'who/which'. 'Naf-lu' means 'fell'. 'El' means 'to'. 'Ha-kas-dim' means 'the Chaldeans/Babylonians'. 'Pen' means 'lest/that'. 'Yit-nu' means 'they give'. 'Oti' means 'me'. 'Be-ya-dam' means 'in their hand'. 'Ve-hit-al-lu-vi' means 'and they abuse me'.
[JER.38.20] And Jeremiah said, "They will not give ear. Please listen to the voice of Yahveh, to what I am speaking to you, and it will be good for you, and your soul will live." [§]
Va-yo-mer Yerem-yahu lo yit-te-nu shma-na be-kol Yahveh la-asher ani dover eleikha ve-yitav lecha utchi nafshcha.
This verse contains a direct speech from Jeremiah. 'Va-yo-mer' means 'and he said'. 'Yerem-yahu' is the name Jeremiah. 'Lo yitte-nu' means 'they will not give'. 'Shma-na' means 'ear'. 'Be-kol Yahveh' means 'to the voice of Yahveh'. 'La-asher' means 'to which' or 'that'. 'Ani dover eleikha' means 'I speak to you'. 'Ve-yitav lecha' means 'and it will be good for you'. 'Utchi nafshcha' means 'and your soul will live'. The verse is a plea for people to listen to the message from Yahveh, promising benefit and life.
[JER.38.21] And if you refuse to let them leave, this is the thing that Yahveh showed me. [§]
ve-im-ma-en at-tah la-tzeit zeh ha-da-var a-sher hir-a-ni Yahveh.
This verse comes from Exodus 3:20. It describes God speaking to Moses, stating that if the Egyptians refuse to let the Israelites leave, God will demonstrate a powerful sign. 've-im' means 'and if'. 'ma-en' means 'refuse'. 'at-tah' means 'you'. 'la-tzeit' means 'to leave'. 'zeh' means 'this'. 'ha-da-var' means 'the thing/matter'. 'a-sher' means 'that/which'. 'hir-a-ni' means 'He showed me'. 'Yahveh' is the name of God.
[JER.38.22] And behold, all the women who remained in the house of the king of Judah went to the officials of the king of Babylon, and they said, "You have been incited by your peaceful people, and they have caused your feet to sink in the mire and to retreat backward." [§]
vehinneh kol-hanaShim asher niSh’aru bebeit melech-Yehudah mutza’ot el-sarei melech Bavel vehenah omrot hisitu’cha veyachlu lecha anShei shlomcha hatb’u babot raglecha nasogu achor.
This verse describes women who remained in the palace of the king of Judah approaching the officials of the king of Babylon. They are offering information, claiming that the people who were loyal to the king of Judah have encouraged him and caused his downfall – that his feet have sunk in the mud and he has retreated.
[JER.38.23] And all of your wives and all of your sons will be brought out to the Babylonians, and you will not escape from their hand, for you will be seized by the hand of the king of Babylon, and this city you will burn with fire. [§]
ve'et kol nashecha ve'et baneicha motzi'im el hakashdim ve'atah lo timalet miyadam ki beyad melech bavel titapesh ve'et ha'ir hazot tishrof ba'esh.
This verse describes a prophecy of exile and destruction. It states that all of a person’s wives and sons will be led away to the Babylonians, and that the person themselves will not escape their grasp. They will be captured by the king of Babylon, and the city will be burned with fire.
[JER.38.24] And Zedekiah said to Jeremiah, "Let no man know these words, and you shall not die." [§]
va-yo-mer tzid-ki-ya-hu el-yer-me-ya-hu ish al-ye-da ba-de-va-rim ha-e-leh ve-lo ta-mut.
This verse comes from Jeremiah 38:27. 'Vayo-mer' means 'and he said'. 'Tzid-ki-ya-hu' is the name Zedekiah. 'El' is a preposition meaning 'to'. 'Yer-me-ya-hu' is the name Jeremiah. 'Ish' means 'man'. 'Al' is a negative particle, meaning 'not'. 'Ye-da' is 'to know'. 'Ba-de-va-rim ha-e-leh' means 'these things' or 'these words'. 'Ve-lo' is 'and not'. 'Ta-mut' is 'you will die'.
[JER.38.25] And it will be, when the officials hear that I spoke with you, they will come to you and say to you, “Tell us now what you spoke to the king. Do not conceal anything from him, lest we put you to death.” And what did the king speak to you? [§]
vekhi yishma’u hasarim ki dibarti itach uvao elecha ve’amru elecha hagida na lanu ma dibarta el hamelech al techached mimenu velo nemitech umah dibber elecha hamelech.
This verse describes a scenario where officials will hear that the speaker has spoken with the king and will come to ask what was discussed. They demand a full and honest account, threatening the speaker’s life if they withhold information. The verse can be broken down as follows: 'And it will be, when the officials hear that I spoke with you, they will come to you and say to you, “Tell us now what you spoke to the king. Do not conceal anything from him, or we will put you to death.” And what did the king speak to you?'
[JER.38.26] And you shall say to them, "I have cast down my plea before the king, in order that he not return me to the house of Jonathan to die there." [§]
ve'amarta aleihem mapil ani techinati lifnei hammelech livilti hashibeni beit yehonatan lamut sham.
This verse is a statement someone intends to make to others. They will tell them that they have cast down their plea before the king, in order that the king not return them to the house of Jonathan to die there. 'Mapil' is from the root meaning to cast down, throw, or lay. 'Techina' is a plea or supplication. 'Hamelach' is 'the king'. 'Livilti' is 'in order not to', and 'hashibeni' means 'return me'. 'Beit yehonatan' means 'the house of Jonathan', and 'lamut sham' means 'to die there'.
[JER.38.27] And all the officials came to Jeremiah and questioned him, and he told them everything the king commanded. And they were silent from him, because the message was not heeded. [§]
vayavo kul-hasarim el-yirmeyahu vayishalu oto vayaged lahem kechal-hadvarim haele asher tziva hamelech vayachrishu mimenu ki lo nishma hadavar.
This verse describes all the officials coming to Jeremiah and asking him about the king's command. He tells them everything the king ordered. They remain silent because the message was not heard.
[JER.38.28] And Jeremiah sat in the courtyard of the guardhouse until the day that Jerusalem was captured. So it happened as Jerusalem was captured. [§]
vayeshev yirmeyahu bachatzar hammatarah ad-yom asher nilkeda yerushalayim sovah kaasher nilkeda yerushalayim.
This verse describes Jeremiah residing in the courtyard of the guardhouse until the day Jerusalem was captured. It then states that this happened as Jerusalem was captured.
JER.39
[JER.39.1] In the ninth year of Zedekiah, King of Judah, in the tenth month, Nebuchadnezzar, King of Babylon, and all his army came to Jerusalem and surrounded it with a siege. [§]
ba-sha-nah ha-te-shi-ee-t le-tzi-d-ki-ya-hu me-lech-ye-hu-dah ba-choh-desh ha-a-see-ree ba ne-voo-kad-ret-zar me-lech-va-vel ve-chol-chey-lo el-ye-ru-sha-lim va-ya-tzoo-ru a-lay-ha.
This verse describes the ninth year of the reign of King Zedekiah of Judah, in the tenth month, when Nebuchadnezzar, King of Babylon, and all his army came against Jerusalem and besieged it.
[JER.39.2] In the twelfth year of Zedekiah’s reign, on the ninth day of the fourth month, the city was breached. [§]
b'ashte-esreh shanah l'tzidqiyah hu, ba-chodesh ha-revi'i b'tish'ah la-chodesh, ha-b'qah ha-ir.
This verse describes the breach of the city, specifically Jerusalem, during the twelfth year of the reign of Zedekiah, on the ninth day of the fourth month. Each word is quite literal: 'in/with twelve year to Zedekiah, in the month the fourth in nine to the month, the breach the city'.
[JER.39.3] All the chiefs of the king of Babylon came and sat in the middle gate. Nergal, chief of officials, Samgar-nevu, chief of scribes, Rav-saris, chief eunuch, Nergal, chief of officials, Rav-mag, and all the remainder of the chiefs of the king of Babylon. [§]
vayavo kol sarei melek-bavel vayeshvu beshaar hatochev nergal sar-etzer samgar-nevu sar-sekhim rav-saris nergal sar-etzer rav-mag vechol-shearit sarei melek bavel.
This verse describes all the chief officials of the king of Babylon coming and sitting in the middle gate. It then lists several of those officials by name and title. 'Vayavo' means 'they came'. 'Sarei' means 'chiefs' or 'officials'. 'Melek-bavel' is 'king of Babylon'. 'Vayeshvu' means 'they sat'. 'Shaar hatochev' means 'the middle gate'. The names listed are Nergal, Sar-etzer, Samgar-nevu, Sar-sekhim, Rav-saris, and Rav-mag. 'Vechol shearit' means 'and all the remainder of'.
[JER.39.4] And it happened when Zedekiah, king of Judah, and all the men of war saw, they fled and went out at night from the city by way of the king’s garden through the gate between the walls, and he went out by way of the Arabah. [§]
Va-yi-hi ka-asher ra-am tzid-ki-ya-hu me-lech-ye-hu-da ve-chol an-shei ha-mil-cha-ma va-yiv-ru va-ye-tze-u lai-la min ha-ir derech gan ha-me-lech be-sha-ar bein ha-cho-ma-ta-yim va-ye-tze derech ha-a-ra-va.
This verse describes the escape of King Zedekiah and his men from Jerusalem during the siege by Nebuchadnezzar. 'Va-yi-hi' indicates a past event. 'Ka-asher ra-am' means 'when he saw'. 'Tzid-ki-ya-hu' is Zedekiah's name. 'Me-lech-ye-hu-da' means 'king of Judah'. 'An-shei ha-mil-cha-ma' means 'the men of war'. 'Va-yiv-ru' means 'they fled'. 'Va-ye-tze-u' means 'they went out'. 'Lai-la' means 'at night'. 'Min ha-ir' means 'from the city'. 'Derech gan ha-me-lech' means 'by way of the king's garden'. 'Be-sha-ar bein ha-cho-ma-ta-yim' means 'through the gate between the walls'. 'Va-ye-tze derech ha-a-ra-va' means 'he went out by way of the Arabah (the plain).
[JER.39.5] And the force of the Chaldeans pursued after them, and they overtook Zedekiah in the plains of Jericho. And they took him and brought him up to Nebuchadnezzar, king of Babylon, to Riblah in the land of Hamath, and he spoke with him judgments. [§]
vayirdfu cheyl-kashdim achareihem vayassigu et-tzidqiyahu be’arvot yerecho vayikchu oto vaya’aluhu el-nevukhadretzar melekh-bavel rivlatah be’eretz chamath vayedaber ito mishpatim
This verse describes the pursuit and capture of King Zedekiah of Judah by the army of Babylon. ‘Cheyl’ means army or force. ‘Kashdim’ refers to the Chaldeans (Babylonians). ‘Tzidqiyahu’ is Zedekiah’s name. ‘Arvot’ means plains or fields. ‘Yerecho’ is Jericho. ‘Nevukhadretzar’ is Nebuchadnezzar. ‘Melekh’ means king. ‘Bavel’ means Babylon. ‘Rivlatah’ is Riblah. ‘Eretz’ means land. ‘Chamath’ is the region of Hamath. ‘Mishpatim’ means judgments or legal sentences.
[JER.39.6] And the king of Babylon slaughtered the sons of Zedekiah in Riblah before his eyes, and the king of Babylon slaughtered all the officials of Judah. [§]
va-yish-chat me-lech ba-vel et-bnei tzid-ki-ya-hu be-riv-lah le-ei-nav ve-et kol-chorei ye-hu-dah shachat me-lech ba-vel.
This verse describes the Babylonian king slaughtering the sons of King Zedekiah and all the officials of Judah. "Vayishchat" means "and he slaughtered". "Melech Babel" is "the king of Babylon". "Et-bnei tzidkiyahuhu" is "the sons of Zedekiah". "Berivlah" is "in Riblah". "Le'einav" means "before his eyes". "Ve'et kol chorei yehudah" is "and all the officials of Judah". "Shachat" means "slaughtered".
[JER.39.7] And the eyes of Zedekiah he blinded, and he caused him to be taken captive in bronze chains, he led him away to Babylon. [§]
ve'et-einei tzidkiyahu ivver vayyasreh banchushtim lavia oto baveila
This verse describes the blinding of King Zedekiah and his subsequent imprisonment and exile to Babylon. 'Ve'et' means 'and'. 'Einei' means 'eyes of'. 'Tzidkiyahu' is the name Zedekiah. 'Ivver' means 'he blinded'. 'Vayyasreh' means 'and he caused him to be taken captive'. 'Banchushtim' means 'in bronze chains'. 'Lavia' means 'he led away'. 'Oto' means 'him'. 'Baveila' means 'to Babylon'.
[JER.39.8] And the house of the king and the house of the people, the Babylonians burned with fire, and the walls of Jerusalem they broke. [§]
ve'et-beit ham-melech ve'et-beit ha-am sarfu ha-kasdim ba'esh ve'et-homot Yerushalayim natzu.
This verse describes the destruction of Jerusalem by the Babylonians. 'Ve'et' means 'and'. 'Beit' means 'house'. 'Ham-melech' means 'the king'. 'Ha-am' means 'the people'. 'Sarfu' means 'they burned'. 'Ha-Kasdim' means 'the Babylonians'. 'Ba'esh' means 'with fire'. 'Homot' means 'the walls'. 'Yerushalayim' is the name 'Jerusalem'. 'Natzu' means 'they broke'.
[JER.39.9] And as for the remainder of the people who remained in the city, and as for the fallen who fell upon it, and as for the remainder of the people who remained, Nebuzar-adan, chief executioner of Babylon, exiled them. [§]
ve’et yeter ha’am hanish’arim ba’ir ve’et hanoflim asher naflu alav ve’et yeter ha’am hanish’arim hegle Nevuzar-adan rav-tavachim Bavel.
This verse describes the deportation of the remaining people of the city after its fall. 'Yeter' means remainder or surplus. 'Ha’am' means the people. 'Hanish’arim' means those remaining. 'Ba’ir' means in the city. 'Hanoflim' means the fallen. 'Asher' means who or which. 'Naflu' means they fell. 'Alav' means upon him (referring to the city). 'Hegle' means he exiled. 'Nevuzar-adan' is a proper name, the name of a Babylonian official. 'Rav-tavachim' means chief executioner or chief cook (the meaning is debated, but generally refers to a high-ranking official). 'Bavel' is the name of Babylon.
[JER.39.10] And from among the people, the poor ones who had nothing, Nebuzaradan, the chief butcher, left behind in the land of Judah, and he gave to them vineyards and fig trees on that day. [§]
oo-min-hah-ahm hah-dah-leem ah-sher ein-lah-hem me-oo-mah heesh-eer nev-oo-zar-ah-dan rav-tah-vah-heem beh-eretz yeh-oo-dah vah-yee-tehn lah-hem keh-rah-meem vee-geh-veem bah-yohm hah-hoo
This verse describes what Nebuzaradan, the chief officer, left behind in the land of Judah after the destruction of the temple. Specifically, it speaks of the poor people who had nothing, and how he provided them with vineyards and fig trees on that day.
[JER.39.11] And Nebuchadnezzar, king of Babylon, commanded concerning Jeremiah, by the hand of Nebuzaradan, chief of the executioners, to say. [§]
Va-yetzav Nevukhadretzar melekh-bavel al-Yirmeyahu be-yad Nevuzaradan rav-tabakhim le-emor.
This verse describes King Nebuchadnezzar of Babylon giving a command concerning Jeremiah, through the hand of Nebuzaradan, the chief executioner, to say something. ‘Va-yetzav’ means ‘and he commanded’. ‘Nevukhadretzar’ is the name of the king. ‘Melekh-bavel’ means ‘king of Babylon’. ‘Al-Yirmeyahu’ means ‘concerning Jeremiah’. ‘Be-yad’ means ‘by the hand of’. ‘Nevuzaradan’ is the name of the executioner. ‘Rav-tabakhim’ means ‘chief executioner’ or ‘chief of the slayers’. ‘Le-emor’ means ‘to say’ or ‘saying’.
[JER.39.12] Take him as a priest, and place your eyes upon him, and do not make for him anything bad, but if the Gods will speak to you, so do with him. [§]
ka-he-nu ve-ei-nei-cha sim a-lav ve-al-ta-as lo me-u-mah ra ki im ka-asher ye-da-ber ei-lech ken a-seh im-o
This verse contains instructions concerning a specific individual. 'Kahenu' means 'his priest' or 'for him, a priest'. 'Ve-ei-nei-cha' means 'and your eyes'. 'Sim a-lav' means 'place upon him'. 'Ve-al-ta-as lo' means 'and do not make for him'. 'Me-u-mah ra' means 'anything bad'. 'Ki im' means 'but if' or 'except that'. 'Ka-asher ye-da-ber ei-lech' means 'as God will speak to you'. 'Ken a-seh im-o' means 'so do with him'. The verse is essentially a command to care for someone and follow God's explicit directions regarding that person.
[JER.39.13] And Nebuzaradan, chief of the executioners, and Nebushazban, chief eunuch, and Nergal, chief official, and all the officials of the king of Babylon, he sent forth. [§]
va-yish-lakh nev-u-zar-a-dan rav-ta-bach-im u-nev-u-shaz-ban rav-sa-ris ve-ner-gal sar-et-zer rav-mag ve-chol rab-ei melekh-bavel
This verse lists officials sent by the King of Babylon. 'Nevuzaradan' is a proper name, likely a title and name. 'Rav-tabachim' means 'chief of the executioners'. 'Nevushazban' is another proper name. 'Rav-sarīs' means 'chief eunuch'. 'Nergal' is a proper name, also a Babylonian deity. 'Sar-etzer' means 'chief official'. 'Rav-mag' means 'chief magician'. 'Chol rab-ei melekh-bavel' means 'all the officials of the king of Babylon'.
[JER.39.14] And they sent and took Jeremiah from the courtyard of the prison, and they gave him to Gedaliah son of Ahikam, son of Shaphan, to take him out to the house, and he dwelt among the people. [§]
vayishlehu vayikchu et yirmeyahu mechatzar hammatarah vayitnu oto el gedalyahu ben achikam ben shaphan lehotziehu el habayit vayeishev betoch haam.
This verse describes the release and relocation of Jeremiah. 'Vayishlehu' means 'and they sent.' 'Vayikchu' means 'and they took.' 'Et yirmeyahu' means 'Jeremiah.' 'Mechatzar hammatarah' means 'from the courtyard of the prison.' 'Vayitnu oto' means 'and they gave him.' 'El gedalyahu' means 'to Gedaliah.' 'Ben achikam ben shaphan' identifies Gedaliah's lineage. 'Lehotziehu' means 'to take him out.' 'El habayit' means 'to the house.' 'Vayeishev' means 'and he sat/dwelt.' 'Betoch haam' means 'among the people.'
[JER.39.15] And the word of Yahveh came to Jeremiah while he was imprisoned in the courtyard of the prison, to say. [§]
veh-el-yir-me-ya-hu ha-ya de-var-ye-ho-vah bee-hto-o a-tzoor ba-cha-tzar ha-ma-ta-ra leh-mor
This verse states that the word of Yahveh came to Jeremiah while he was imprisoned in the courtyard of the prison. 'El' refers to God. 'Yir-me-ya-hu' is the name Jeremiah. 'Ha-ya' means was. 'De-var-ye-ho-vah' means the word of Yahveh. 'Bee-hto-o' means while he was. 'A-tzoor' means imprisoned. 'Ba-cha-tzar' means in the courtyard. 'Ha-ma-ta-ra' means the prison. 'Leh-mor' means to say.
[JER.39.16] Go and say to the servant of the Kushite king, saying, 'Thus says Yahveh, the Gods of armies, the God of Israel: Behold, I am bringing my words to this city for evil and not for good, and they will happen before you on that day.' [§]
haloch ve'amarta le'eved-melach hakushi le'emor koh-amar Yahveh tzva'ot Elohei Yisrael hinnei mevi et-devarai el-ha'ir ha'zot le'ra'ah ve'lo letovah vehayu lifanecha bayom hahu.
This verse is a command given to an unnamed servant of a Kushite king. It instructs the servant to deliver a message from Yahveh, the Gods of armies, the God of Israel, to the king. The message states that Yahveh is bringing words to that city for evil and not for good, and these things will happen before the servant's eyes on that day.
[JER.39.17] And I will save you in the day that, a declaration of Yahveh, and you will not be given into the hand of the men that you dwell from before. [§]
vehitzalti’cha bayom-hahua ne’um-Yahveh velo tinaten beyad ha’anashim asher-atah yagor mipenehem.
This verse contains several key names and phrases. "Vehitzalti’cha" means "and I will save you". "Bayom-hahua" means "in the day that". "Ne’um-Yahveh" literally means "a declaration of Yahveh". "Velo tinaten" means "and not be given". "Beyad ha’anashim" means "into the hand of the men". "Asher-atah yagor" means "that you dwell". "Mipenehem" means "from before them". The verse as a whole is a promise of deliverance from enemies.
[JER.39.18] For I will surely deliver you, and you will not fall by the sword, and your life will be for plunder, because you have trusted in me, declares Yahveh. [§]
kee mallet amalletcha, ubacheruv lo tipol, vehayeta lecha nafshcha leshalal, ki batachta bi ne'um Yahveh.
This verse contains assurances of protection and a consequence tied to trust. "mallet" and "amalletcha" both derive from the same root meaning to deliver or rescue. The repetition emphasizes the certainty of deliverance. "bacheruv" means with the sword. "tipol" means you will fall. "hayeta" means it will be. "nafshcha" means your life or soul. "leshalal" means for plunder or spoil. "batachta bi" means you have trusted in me. "ne'um Yahveh" means declares Yahveh.
JER.40
[JER.40.1] The word that came to Jeremiah from Yahveh, after Nebuzaradan, chief of the executioners, sent for him from Ramah while he was bound in chains among all the exiles of Jerusalem and Judah who were being taken to Babylon. [§]
ha-da-var a-shehr-ha-yah el-yir-me-ya-hu me-eht ye-ho-vah a-char sha-lach o-to ne-vu-zar-a-dan rav-ta-bach-im min-ha-ra-mah be-kach-to o-to ve-hu a-sur ba-a-zi-kim be-toch kol-ga-lut ye-ru-sha-la-yim vi-hu-da ha-mug-lim ba-ve-lah.
This verse describes a message that came to Jeremiah from Yahveh after Nebuzaradan, chief officer of the executioners, sent for him from Ramah while he was in chains among all the exiles of Jerusalem and Judah who were being taken to Babylon.
[JER.40.2] And the great chief of cooks took Jeremiah and said to him, "Yahveh, your Gods, spoke of this evil concerning this place." [§]
va-yik-akh rav-tav-bach-im le-yir-me-yah-hu va-yom-er el-av ye-ho-veh elo-hei-cha di-ber et-ha-ra-ah ha-zot el-ha-ma-kom ha-zeh
This verse describes a chief cook taking Jeremiah and conveying a message from Yahveh, the Gods of Jeremiah, regarding an impending evil upon a specific place. 'Rav-tav-bach-im' is literally 'great chief of cooks.' 'Elav' means 'to him.' 'Dibber' means 'spoke.' 'Ha-ra-ah ha-zot' is 'this evil.' 'Ha-makom ha-zeh' is 'this place.'
[JER.40.3] And Yahveh brought about and did as he had spoken, because you have sinned against Yahveh and not listened to his voice, and this thing will be to you. [§]
va-ya-ve ve-ya-as Yahveh ka-asher dib-ber ki-cha-ta-tem la-Yahveh ve-lo-shma-tem be-kol-o ve-ha-yah la-chem da-var ha-zeh.
This verse describes Yahveh bringing about a consequence because the people have sinned against Yahveh and not listened to Yahveh’s voice. It is a statement of cause and effect, with the sin and disobedience leading to a specific outcome. The structure is fairly straightforward, stating what Yahveh did and then the reason why.
[JER.40.4] And now, behold, I have opened for you today release from the restraints which are upon your hand. If it is good in your eyes to come with me to Babel, come, and I will set my eye upon you. But if it is bad in your eyes to come with me to Babel, desist. See, all the land is before you, to go to what is good and to what is right in your eyes, go there. [§]
ve'atah hinneh pitachtich hayom min-ha'azikim asher al-yadecha im-tov be'einecha lavo itti babel boa ve'asim et-einei alaycha ve'im-ra be'einecha lavo itti babel chadal re'eh kol-ha'aretz lifanecha el-tov ve'el-hayashar be'einecha lalechet shamma lech.
This verse is a complex conditional statement. It begins by stating that a way has been opened to the speaker. The speaker then presents a choice to another person regarding whether to go with them to Babel (Babylon). If the person agrees, the speaker will watch over them. If they decline, they are free to choose any place on earth that seems good and right to them.
[JER.40.5] And still he had not returned, and went to Gedaliah son of Ahikam son of Shaphan, whom the king of Babylon had appointed over the cities of Judah, and stayed with him among the people, or to whomever is right in your eyes to go, go. And the captain of the guard gave him a meal and a gift and sent him away. [§]
ve'oden-nu lo-yashuv ve'shuvah el-gedalyah ben-achikam ben-shafan asher hifkid melech-bavel be'arei yehudah ve'shev itto be'toch ha'am o el-kol-hayashar be'einecha lalechet lech vayiten-lo rav-tabachim arucha umas'et vayeshalehu.
This verse describes the prophet Jeremiah being given a choice of where to go after being released from prison. He can go with Gedaliah, son of Ahikam and Shaphan, whom the king of Babylon has appointed over the cities of Judah, and stay with him among the people, or he can go wherever seems right to him. The captain of the guard then provides Jeremiah with provisions and sends him on his way.
[JER.40.6] And Jeremiah came to Gedaliah son of Ahikam, who was at Mizpah, and he sat with him among the people who remained in the land. [§]
vayavo yirmeyahu el-gedalyah ben-achikam hamitzpah, va-yeshev ito b'toch ha-am ha-nish'arim ba-aretz.
This verse describes Jeremiah going to Gedaliah, son of Ahikam, who was at Mizpah, and staying with him among the remaining people in the land. Each word is translated as directly as possible, aiming for literal accuracy over traditional interpretation. 'Vayavo' means 'and he came,' 'el' means 'to,' 'ben' means 'son,' 'ito' means 'with him,' 'b'toch' means 'within' or 'among,' 'ha-am' means 'the people,' 'ha-nish'arim' means 'the remaining ones,' and 'ba-aretz' means 'in the land.'
[JER.40.7] And all the captains of the soldiers who were in the field, they and their men, heard that the king of Babel had appointed Gedalyahu son of Achikam over the land, and that he had appointed with him men and women and children, and the poor of the land, those who had not been exiled to Babel. [§]
vayishma'u kol sarei hachayalim asher bashadeh hemah ve'ansheihem ki hifqid melech-bavel et gedalyahu ben achikam ba'aretz ve'ki hifqid itto anashim venashim vatuf umidallat ha'aretz me'asher lo-haglu bavela.
This verse describes how the captains of the army and their men heard that the king of Babel had appointed Gedalyahu son of Achikam over the land, and had entrusted him with people – men, women, and children – and the poorest of the land who had not been exiled to Babel.
[JER.40.8] They came to Gedaliah at Mizpah, and Ishmael son of Netanyahu, and Johanan and Jonathan sons of Kareah, and Sarayah son of Tanchumet, and the sons of Efai of Ntophati, and Jezaniah son of Maacati, these and their people. [§]
vayavo'u el-gedalyah hamitzpah veyishama'el ben-netanyahu veyohananyon veyonatan benei-kareach usarayah ben-tanchumet ubenei efai hanntofati vizanyahu ben-hamaachati hema veanashiehem
This verse describes people who came to Gedaliah at Mizpah. It lists individuals and their descendants, indicating a group of people who sought refuge or joined Gedaliah after the destruction of Jerusalem. 'Ben' means 'son of', indicating lineage. 'Benei' means 'sons of', indicating multiple descendants. The names represent families or clans that are associated with this event.
[JER.40.9] And Gedaliah, son of Ahikam, son of Shaphan, swore to them and to their men, saying, "Do not fear the service of the Chaldeans. Remain in the land and serve the king of Babylon, and it will go well with you." [§]
vayishaba lahem gedalyahu ben achikam ben shaphan ule’ansheihem le’emor al tir’u me’avod hakashdim shvu ba’aretz ve’ivdu et melech babel ve’yitav lachem.
This verse recounts Gedaliah, son of Ahikam, son of Shaphan, swearing an oath to the people and their men. He tells them not to fear the service of the Chaldeans, to remain in the land, to serve the king of Babylon, and that it will go well with them.
[JER.40.10] And I, behold, I am sitting at Mizpah to stand before the Babylonians who will come to us. And you, gather wine and summer fruit and oil and put them in your containers, and remain in the cities you have captured. [§]
va-ani hinneni yoshev bamitzpah la-amod lifnei hakashdim asher yavo'u eleinu ve-atem isfu yayin ve-kayitz ve-shemen ve-simu bi-kleichem ushvu be-areichem asher-tifashtem
This verse describes a situation where the speaker is stationed at Mizpah to confront the Babylonians who are approaching. The speaker instructs others to gather wine, summer fruits, and oil, store them in their containers, and remain in the cities they have captured.
[JER.40.11] And also all the Jews who were in Moab and among the people of Ammon and in Edom and who were in all the lands heard that the king of Babylon had left a remnant to Judah, and that he had appointed over them Gedalyahu son of Achikam son of Shaphan. [§]
ve-gam kol-ha-yehudi'im asher be-mo'av u-viv'nei-ammon u-ve-edom ve-asher be-kol-ha-aratzot shamu ki-natan melekh-bavel she'erit li-yehuda ve-ki hifqid aleihem et-gedalyahu ben-achikam ben-shafan
This verse details how news spread among the Jewish people who had been exiled to various lands. It states that the king of Babylon allowed a remnant of Judah to remain, and appointed Gedalyahu, son of Achikam, son of Shaphan, to oversee them.
[JER.40.12] And all the Jews returned from all the places where they had been scattered, and they came to the land of Judah to Gedalyah at Mitzpah. And they gathered wine and summer fruit in great abundance. [§]
vayashuvu kol-hayehudim mikol-hamkomot asher nidchu-sham vayavo eretz-yehuda el-gedalyahu hamitzpatah vayאספו yayin vakayitz harbeh meod.
This verse describes the return of the Jewish people from exile to the land of Judah, specifically to Gedalyah at Mitzpah. They gather wine and fruit in abundance. Let's break down the names of God, and other key terms. 'Hayehudim' is 'the Jews', 'eretz-yehuda' is 'the land of Judah', and 'gedalyahu' is 'Gedalyah'. There are no explicit names of God in this verse, but we will still translate the common names in a literal fashion when encountered elsewhere.
[JER.40.13] And Yohanan son of Kareah, and all the captains of the forces who were in the field, came to Gedalyahu the Mizpah. [§]
ve-yochanan ben-kareach ve-chol-sarei ha-chayalim asher ba-sadeh bau el-gedalyahu ha-mitzpatha.
This verse describes Yohanan son of Kareah, and all the captains of the forces who were in the field, coming to Gedalyahu who was at the Mizpah. Each component of the names and titles is translated literally. 'Ben' means 'son of'. 'Ha' is the definite article 'the'. 'Sarei' is the plural of 'sar', meaning 'captain'. 'Ba-sadeh' means 'in the field'. 'El' means 'to'. 'Ha-mitzpatha' means 'the Mizpah'.
[JER.40.14] And they said to him, "Do you know that Baalish, king of the Ammonites, sent Ishmael son of Nethaniah to strike you down, to take your life? And Gedaliah son of Ahikam did not believe them." [§]
Va-yom-roo ei-lav ha-da-vah tee-dah kah-ee ba-ah-lees meh-lech bnei am-mon shah-lach et yish-mah-eil ben net-an-yah leh-chot-chah nafesh vloe-heh-eh-min la-hem ged-al-yah-hu ben ah-hee-kam.
This verse is a report being made to someone. They are informing this person that Baalish, the king of the Ammonites, sent Ishmael son of Nethaniah to kill them. The report also states that Gedaliah son of Ahikam did not believe them.
[JER.40.15] And Yochanan son of Kareah said to Gedaliah in secret at Mizpah, saying, "Let me go now and strike Ishmael son of Nethaniah, and let no one know why your life is struck, and all Judah who are gathered to you will not scatter, and the remnant of Judah will not perish." [§]
ve-yochanan ben-kareach amar el-gedalyahu baseter bamitzpah le’emor elchah na ve’akeh et-yishma’el ben-netanyahu ve’ish lo yeidah lamah yakkehchah nefesh venafotzu kol-yehuda hanikbatsim eleycha ve’avdah shearit yehuda
This verse recounts a secret communication between Yochanan son of Kareah and Gedaliah. Yochanan proposes to go and strike down Ishmael son of Nethaniah, and suggests that no one should know the reason for this action. He believes that this will prevent the scattering of the Judeans gathered with Gedaliah and the loss of the remnant of Judah.
[JER.40.16] And Gedalyahu, son of Achikam, said to Yochanan, son of Kareach, "Do not do this thing, for you speak falsely to Ishmael." [§]
Va-yomer Gedalyahu ben-Achikam el-Yochanan ben-Kareach al-taaseh et-ha-davar ha-zeh ki-sheker atah dover el-Yishmael.
This verse records a statement made by Gedalyahu, son of Achikam, to Yochanan, son of Kareach. Gedalyahu is telling Yochanan not to do something, claiming that Yochanan is speaking falsely to Ishmael. The names are descriptive - Gedalyahu means "God is great", Yochanan means "God is gracious", and Ishmael means "God hears".
JER.41
[JER.41.1] And it happened in the seventh month that Ishmael son of Netanyahu, son of Elishama, from the seed of the kingdom, and the captains of the king, with ten men with him, came to Gedaliah son of Ahikam at Mizpah. And they ate bread there together at Mizpah. [§]
va-yhi bakhodesh hashevii ba yishmai'el ben netanyahu ben elishama mizera hamelukha verabei hamelech va'asarah anashim ito el gedalyahu ben achikam hamitzpata vayoklu sham lechem yachdav bamitzpah.
This verse describes Ishmael son of Netanyahu, son of Elishama, of royal seed, and the captain of the king, along with ten men, coming to Gedaliah son of Ahikam at Mizpah and eating bread together.
[JER.41.2] And Ishmael son of Nethaniah rose up, and the ten men who were with him, and they struck Gedalyahu son of Ahikam son of Shaphan with the sword, and they put him to death. The one whom the king of Babylon had appointed over the land. [§]
Va-ya-kom yishma-el ben-netanya-hu va-aseret ha-anashim asher hayu itto va-yaku et-gedalyahu ben-achikam ben-shafan bacher-ev va-yamet oto asher hipkid melech-bavel ba-aretz.
This verse describes the killing of Gedalyahu, son of Ahikam, son of Shaphan, by Ishmael son of Nethaniah and ten men with him. Gedalyahu had been appointed by the king of Babylon to govern the land.
[JER.41.3] And Ishmael struck down all the Jews who were with Gedaliah in Mizpah, and the Chaldeans who were found there, and the men of war. [§]
ve'et kol-hayehudim asher-hayu itto et-gedalyahu bamitzpah ve'et hakasdim asher nimtza'u sham et anshei hamilchama hikkah yishmael.
This verse describes Ishmael striking down all the Jews who were with Gedaliah in Mizpah, as well as the Chaldeans who were found there, and the men of war.
[JER.41.4] And it happened on the second day to kill Gedalyahu, and no one knew. [§]
va-yhi ba-yom ha-sheni le-hamit et-gedalyahu ve-ish lo yada
This verse describes an event happening on the second day relating to the killing of Gedalyahu. 'Va-yhi' means 'and it happened'. 'Ba-yom' means 'on the day'. 'Ha-sheni' means 'the second'. 'Le-hamit' means 'to kill'. 'Et-gedalyahu' is 'Gedalyahu' with a direct object marker. 'Ve-ish' means 'and no one'. 'Lo yada' means 'did not know'.
[JER.41.5] Men came from Shechem, Shiloh, and Samaria, eighty in number, with shaved chins and torn clothing, and they were mourning. They had a gift offering and incense in their hands to bring to the house of Yahveh. [§]
vayavo anashim mishkem mishilo umishomron shmonim ish megulchei zakan ukeruei begadim umitgoddim uminchah ulevonah beyadam lehavi beit Yahveh.
This verse describes men coming from Shechem, Shiloh, and Samaria. They are described as shaved chins, torn garments, and mourning. They bring a gift offering and incense to the house of Yahveh.
[JER.41.6] And Ishmael, son of Nethaniah, went out to meet them from Mizpah, walking and walking and weeping. And it happened, when he encountered them, that he said to them, "Go to Gedaliah, son of Ahikam." [§]
Va-yet-say Yishma-el ben-Netanyahu lik-ra-tam min-ha-mitz-pah holech haloch u-bocheh. Va-yihi ki-pfgosh otam va-yomer aleihem bo’u el-Gdalyahu ben-Achikam.
This verse describes Ishmael, son of Nethaniah, going out to meet a group of people from Mizpah, walking and weeping as he goes. When he meets them, he tells them to go to Gedaliah, son of Ahikam.
[JER.41.7] And it happened, as they came into the city, that Ishmael son of Nathaniah slaughtered them into the pit, he and the men who were with him. [§]
Va-yhee khə-vo-’am el-tokh ha-’ir, va-yish-khā-tēm Yish-mā-’el ben-Nə-tan-yah el-tokh hab-bor, hu və-ha-’anashim asher it-to.
This verse describes the killing of men within a city. ‘Va-yhee’ indicates a past event, similar to ‘and it happened’. ‘Khə-vo-’am’ means ‘their coming’. ‘El-tokh’ means ‘into’. ‘Ha-’ir’ means ‘the city’. ‘Va-yish-khā-tēm’ means ‘and he slaughtered them’. ‘Yish-mā-’el’ is a proper name, ‘Ishmael’. ‘Ben-Nə-tan-yah’ means ‘son of Nathaniah’. ‘Hab-bor’ means ‘the pit/cistern’. ‘Hu’ means ‘he’. ‘Və-ha-’anashim’ means ‘and the men’. ‘Asher it-to’ means ‘who were with him’.
[JER.41.8] And ten men were found among them, and they said to Ishmael, "Do not kill us, because we have hidden treasures in the field: wheat and barley, and oil and honey." And he stopped, and did not kill them among their brothers. [§]
va-a-sa-ra a-na-shim nim-tza-u bam va-yo-meru el yish-ma-el al te-mi-te-nu ki yesh la-nu mat-mo-nim ba-sa-deh chi-tim u-se-o-rim ve-she-men u-de-vash va-yech-dal ve-lo he-mi-tam be-toch a-chei-hem.
This verse describes ten men found within Shechem who plead for their lives to Ishmael. They offer hidden treasures of wheat, barley, oil, and honey as a reason for Ishmael not to kill them. Ishmael ceases his actions and does not kill them among their brothers.
[JER.41.9] And the pit into which Ishmael threw all the corpses of the men whom he struck with the hand of Gedaliah, it was the one that the king Asa made because of Baasha, king of Israel. Ishmael, son of Nethaniah, filled it with slain people. [§]
vehabbor asher hishlich sham yishmaael et kol pigrei ha’anashim asher hika beyad gedalyahu hu asher asa hammelech asa mipnei baasha melech yisrael oto mile yishmaael ben netanyahu chalalim.
This verse describes a pit where Ishmael threw the bodies of those he killed with the help of Gedaliah. King Asa had ordered this pit to be made because of Baasha, king of Israel, and Ishmael filled it with corpses.
[JER.41.10] And Ishmael settled all the remainder of the people who were at Mizpah, the daughters of the king, and all the people who remained at Mizpah, whom Nebuzaradan, chief of the executioners, had entrusted to Gedaliah son of Ahikam. And Ishmael, son of Nethaniah, settled them and went to pass through to the sons of Ammon. [§]
vayishbev yishma'el et kol sha'erit ha'am asher bamitzpah et benot hammelech ve'et kol ha'am hannish'arim bamitzpah asher hifkid nevuzar'adan rav tavach'im et gedalyahu ben achikam vayishbem yishma'el ben netanyahu vayelech la'avor el benei amon.
This verse describes Ishmael settling the remaining people at Mizpah, including the daughters of the king, who had been entrusted to Gedaliah son of Ahikam by Nebuzaradan, the chief officer. Ishmael, son of Nethaniah, then went to pass through to the sons of Ammon.
[JER.41.11] And Yohanan son of Kareach and all the officers of the soldiers who were with him heard about all the evil that Ishmael son of Netanyahu had done. [§]
Va-yishma Yochanan ben-Kareach vechol-sarei ha-chayalim asher itto et kol-hara'ah asher asa Yishmael ben-Netanyahu.
This verse describes Yohanan son of Kareach and all the army officers who were with him hearing about all the evil that Ishmael son of Netanyahu had done. Each component of the names is translated literally. 'Ben' means 'son of', 'ha' is a definite article ('the').
[JER.41.12] And they took all the men and went to fight with Ishmael son of Nethaniah, and they found him by many waters which are at Gibeah. [§]
Va-yik-chu et-kol-ha-a-na-shim, va-ye-lech-u le-hi-la-chem im-Yish-ma-el ben-Net-an-yah, va-yim-tza-u oto el-ma-yim ra-bim a-sher be-giv-on.
This verse describes a group of men going to fight against Ishmael son of Nethaniah and finding him near a large source of water at Gibeah. 'Va-yik-chu' means 'and they took', 'et-kol-ha-a-na-shim' means 'all the men', 'va-ye-lech-u' means 'and they went', 'le-hi-la-chem' means 'to fight', 'im-Yish-ma-el' means 'with Ishmael', 'ben-Net-an-yah' means 'son of Nethaniah', 'va-yim-tza-u' means 'and they found', 'oto' means 'him', 'el-ma-yim' means 'to water', 'ra-bim' means 'many', 'a-sher' means 'which/that', 'be-giv-on' means 'at Gibeah'.
[JER.41.13] And it happened, when all the people saw Ishmael, Yohanan the son of Kareah, and all the commanders of the armies who were with him, that they rejoiced. [§]
va-yehi ki-re'ot kol-ha-am asher et-yishmale'al et-yochanan ben-kareach ve'et kol-sarei ha-chayalim asher ito va-yismachu.
This verse describes a scene where all the people saw Ishmael, Yohanan the son of Kareah, and all the commanders of the army who were with him. Seeing these individuals caused the people to rejoice. The word 'asher' indicates a relative clause, specifying who or what is being seen. 'Ben' means son. 'Ito' means with him.
[JER.41.14] All the people who had followed Ishmael from the watchtower returned and went to Yochanan the son of Kareach. [§]
vayassobu kol-ha'am asher shava Yishmael min-hammitsfah vayashuvu vayelchu el-Yochanan ben-Kareach
This verse describes the people who had followed Ishmael returning and going to Yochanan ben-Kareach. 'Vayassobu' means 'they surrounded' or 'they returned to'. 'Kol-ha'am' means 'all the people'. 'Asher shava Yishmael' means 'who had followed Ishmael'. 'Min-hammitsfah' means 'from the watchtower'. 'Vayashuvu' means 'they returned'. 'Vayelchu' means 'they went'. 'El-Yochanan ben-Kareach' means 'to Yochanan the son of Kareach'.
[JER.41.15] And Ishmael, son of Nethaniah, escaped with eight men from before Johanan, and he went to the sons of Ammon. [§]
ve-yish-ma-el ben-net-an-yah nim-lat bi-sh-mo-nah a-nash-im mi-p-nei yo-chan-an va-ye-lech el-b-nei am-mon.
This verse describes Ishmael, son of Nethaniah, fleeing with eight men from Johanan and going to the people of Ammon. 'Ishmael' means 'God hears'. 'Nethaniah' means 'God has given'. 'Johanan' means 'God is gracious'. 'Ammon' refers to the people of Ammon. The preposition 'el' means 'to'.
[JER.41.16] And Yohanan son of Kareah, and all the officers of the soldiers who were with him, took all the remainder of the people whom Ishmael son of Nethaniah had brought back from the fortress, after he struck down Gedaliah son of Ahikam. These were men of war, women, children, and eunuchs, whom he had brought back from Gibeah. [§]
va-yik-akh yo-khan ben-ka-re-akh ve-khal-sa-rei ha-kha-ya-lim a-sher it-to et kol-she-e-rit ha-am a-sher he-shiv me-et yish-ma-el ben-ne-tan-yah min-ha-mitz-pah a-khar hik-kah et gedal-yah ben-a-hik-am g'va-rim an-shei ha-mil-kha-mah ve-nash-im ve-taf ve-sa-ri-sim a-sher he-shiv mi-giv-on.
This verse describes Yohanan son of Kareah, along with all the army officers who were with him, taking the remainder of the people who had been brought back by Ishmael son of Nethaniah from the fortress. This occurred after Ishmael struck down Gedaliah son of Ahikam. The people consisted of men of war, women, children, and eunuchs who had been brought back from Gibeah.
[JER.41.17] And they went and settled in Gerar, as they desired, which is near Bethlehem, to go and enter Egypt. [§]
va-yeh-lekhoo va-yeh-shvu be-geh-root keem-ho-ham ah-sher eh-tzel bayt lah-hem la-lekhet la-vo mee-tzra-yeem.
This verse describes the family of Jacob going and settling in the land of Gerar, near Bethlehem, intending to go down to Egypt. 'Va-yeh-lekhoo' means 'and they went'. 'Va-yeh-shvu' means 'and they sat/settled'. 'Be-geh-root' means 'in Gerar'. 'Keem-ho-ham' means 'as they desired'. 'Ah-sher eh-tzel' means 'which is near'. 'Bayt lah-hem' is 'Bethlehem'. 'La-lekhet' means 'to go'. 'La-vo' means 'to come/enter'. 'Mee-tzra-yeem' means 'from Egypt'.
[JER.41.18] Because of the Chaldeans, for they were feared because of them, because Ishmael son of Nethaniah struck down Gedaliah son of Ahikam, whom the king of Babylon had appointed over the land. [§]
mipenei hakashdim ki yareu mipenehem ki hikah yishma'el ben netanyahu et gedalyahu ben achikam asher hefkid melech bavel ba'aretz.
This verse describes a situation where people are afraid of the Chaldeans (Babylonians). It states that Ishmael, son of Nethaniah, struck down Gedaliah, son of Ahikam, whom the king of Babylon had appointed over the land.
JER.42
[JER.42.1] And all the captains of the army approached, and Yochanan son of Kareach, and Yizanya son of Hoshaiah, and all the people from small to great. [§]
Va-yig-ash-u kol-sa-rei ha-cha-ya-lim, ve-yo-cha-nan ben-ka-rech, ve-yi-za-nya ben-ho-sha-ya, ve-kol ha-am mi-ka-ton ve-ad-ga-dol.
This verse describes all the captains of the army, Yochanan son of Kareach, Yizanya son of Hoshaiah, and all the people, from the youngest to the oldest, approaching or drawing near.
[JER.42.2] And they said to the prophet Jeremiah, "Please, let our supplication be before you, and pray for us to Yahveh, your God, on behalf of all this remnant, because we are few who remain from many, as your eyes see us." [§]
vayomru el-yirmeyahu hanavi tifla-na techinnatenu lifaneycha vehitpallel ba'adenu el-yevaveh eloheyka be'ad kol-hashe'erit hazot ki-nish'arnu me'at meharbeh ka'asher einey'cha ro'ot otanu.
This verse recounts a plea from a remnant of people to the prophet Jeremiah. They ask him to intercede with Yahveh, their God, on their behalf, recognizing they are a small number of survivors. They appeal to Jeremiah to witness their diminished state.
[JER.42.3] And may Yahveh, the Gods of you, tell us the way that we walk in, and the thing that we do. [§]
ve-yaged-lanu Yahveh Elohim-cha et-ha-derech asher nelekh-bah ve-et-ha-davar asher na-aseh.
This verse is a request for guidance. "ve" means 'and'. "yaged" means 'he will tell'. "lanu" means 'to us'. "Yahveh" is the proper name of God. "Elohim" means 'the Gods'. "cha" means 'your'. "et" is a grammatical marker. "ha-derech" means 'the way'. "asher" means 'that'. "nelekh" means 'we walk'. "bah" means 'in it'. "ha-davar" means 'the thing'. "na-aseh" means 'we do'. The verse is a request to Yahveh, the Gods of you, to tell us the way that we walk in it and the thing that we do.
[JER.42.4] And Jeremiah said to them, "I have heard. Behold, I am praying to Yahveh, the God of you, according to your words. And it will be that every word that Yahveh answers to you, I will tell to you, I will not withhold any word from you." [§]
Va-yo-mer a-lei-hem Yir-me-ya-hu ha-na-vee sha-mah-tee heen-nee mit-pa-lel el-Yeh-veh eh-lo-hei-hem ke-di-vrei-hem ve-ha-yah kol-ha-da-var a-sher ya-ah-neh Yeh-veh et-hem a-gid la-hem lo-em-na-ah mikhem da-var.
This verse recounts Jeremiah speaking to people. He states he has heard their request and is now praying to Yahveh, the God of them, according to their words. He promises that whatever Yahveh answers to them, he will tell them and will not withhold any word from them.
[JER.42.5] And they said to Jeremiah, "May Yahveh be with us as a witness to truth and faithfulness. If not everything that Yahveh, your God, sends you to us is true, then we will do as is fitting." [§]
vehemma amru el-yirmiyahu yehi Yahveh banu le'ed emet vene'eman im-lo k'chol-hadavar asher yishlachacha Yahveh Eloheykha eleinu ken na'aseh.
This verse records a plea made to the prophet Jeremiah. The people are asking that Yahveh be a witness to their truthfulness and faithfulness. They state that if Jeremiah’s message from Yahveh, their God, is not true, then they will act accordingly.
[JER.42.6] Whether good or bad, we will listen to the voice of Yahveh the Gods, to whom we are sending you. This is so that it may go well for us, for we will listen to the voice of Yahveh the Gods. [§]
im-tov ve-im-ra, be-kol Yahveh Eloheinu asher anavu sholchim otcha elav nishma lema'an asher yitav-lanu ki nishma be-kol Yahveh Eloheinu.
This verse discusses whether to listen to the prophet sent by God. 'Im-tov ve-im-ra' means 'whether good or bad', referring to the message the prophet delivers. 'Be-kol Yahveh Eloheinu' means 'in the voice of Yahveh the Gods'. 'Asher anavu sholchim otcha elav' means 'who we are sending you to him'. 'Nishma' means 'we listen'. 'Lema'an asher yitav-lanu' means 'so that it may be good for us'. The verse essentially states that they will listen to the prophet, whether his message is good or bad, in order that it may go well for them.
[JER.42.7] And it came to pass, at the completion of ten days, that the word of Yahveh came to Jeremiah. [§]
Va-yhee mee-kets ah-seh-ret ya-meem, va-yhee dev-ar-Yahveh el-Yir-meh-yah-hu.
This verse begins with a temporal clause, 'after the completion of ten days'. 'Dev-ar Yahveh' means 'the word of Yahveh'. 'El' denotes a relationship of 'to' or 'belonging to'. Yir-meh-yah-hu is the proper name Jeremiah.
[JER.42.8] And he called to Yochanan son of Karech, and to all the commanders of the soldiers who were with him, and to all the people, from the least to the greatest. [§]
Va-yik-ra el-Yo-chan-an ben-Ka-rech ve-el kol-sa-rei ha-cha-ya-lim a-sher it-to u-le-chol ha-am le-mi-kat-ton ve-ad ga-dol.
This verse describes a calling out or summoning. 'Va-yik-ra' means 'and he called'. 'Yochanan ben Karech' is 'Yochanan son of Karech', a specific individual. 'Ve-el kol sarei ha-chayalim asher itto' means 'and to all the commanders of the soldiers who are with him'. 'U-le-chol ha-am le-mikaton ve-ad gadol' means 'and to all the people, from the smallest to the greatest'.
[JER.42.9] And he said to them, "Thus says Yahveh, the God of Israel: that which you sent me to him is to overthrow your preparations before him." [§]
va-yo-mer a-lei-hem koh-a-mar Yahveh Elohei Yisrael asher sh’lachtem oti elav le-ha-phil t’chinatchem lifanav.
This verse consists of several parts. 'Va-yo-mer' means 'and he said'. 'A-lei-hem' means 'to them'. 'Koh-a-mar' means 'thus says'. 'Yahveh' is the name of God. 'Elohei' means 'God of'. 'Yisrael' is Israel. 'Asher' means 'that/which'. 'Sh’lachtem' means 'you sent'. 'Oti' means 'me'. 'Elav' means 'to him'. 'Le-ha-phil' means 'to cast down/overthrow'. 'T’chinatchem' means 'your preparations/supplications'. 'Lifanav' means 'before him'. Therefore, the verse describes someone reporting the words of Yahveh, the God of Israel, concerning a mission sent to him to bring about the downfall of their preparations.
[JER.42.10] If you return and dwell in this land, I will build you up and will not tear down; I will plant you and will not pluck up, for the Gods have regretted the evil that I did to you. [§]
Im-shov teshvu ba-aretz ha-zot uvaniti etchem v'lo ehros v'nata'ti etchem v'lo ettosh ki nichamti el-hara'ah asher asiti lachem.
This verse speaks of a conditional promise. If the people return to the land, the Gods will rebuild and replant them, and will not destroy or uproot them. The Gods have regretted the evil done to them.
[JER.42.11] Do not fear before the king of Babylon, whom you fear. Do not fear him, says Yahveh, for with you I am to save you and to deliver you from his hand. [§]
al-tir'u mip'nei melekh bavel asher-atem yire'im mip'anav al-tir'u mimenu ne'um-Yahveh ki-it'khem ani lehoshiya et'khem ulehatzil et'khem miyado.
This verse is a reassurance from Yahveh to the people, telling them not to fear the king of Babylon. It emphasizes Yahveh’s presence and promise to save and deliver them from the king’s hand. 'al-tir'u' means 'do not fear'. 'mip'nei' means 'before' or 'in the face of'. 'melekh bavel' means 'king of Babylon'. 'asher-atem yire'im mip'anav' means 'whom you fear'. 'ne'um-Yahveh' means 'says Yahveh'. 'ki-it'khem ani' means 'for with you I am'. 'lehoshiya et'khem' means 'to save you'. 'ulehatzil et'khem' means 'and to deliver you'. 'miyado' means 'from his hand'.
[JER.42.12] And I will give to you compassion, and will have compassion on you, and will return you to the land of you. [§]
ve-etayn lakhem rachamim ve-richam etchem ve-heshiv etchem el-admatchem.
This verse contains several key names and verbs. 've' means 'and'. 'etayn' means 'I will give'. 'lakhem' means 'to you'. 'rachamim' is the plural form of 'racham', meaning 'compassion'. 've-richam' means 'and will have compassion'. 'etchem' means 'you'. 've-heshiv' means 'and will return'. 'el-admatchem' means 'to the land of you'.
[JER.42.13] And if you say, "We will not dwell in this land, so as not to listen to the voice of Yahveh, the Gods of you." [§]
ve-im-omrim atem lo neshev ba-aretz ha-zot le-bil-ti shmoa be-kol Yahveh Elohimchem.
This verse begins with a conditional statement: "And if you say...". The statement is that they will not dwell in that land because they will not listen to the voice of Yahveh, the Gods of them. The structure is a conditional clause indicating a consequence of disobedience.
[JER.42.14] It was said, "No, for we will not go to the land of Egypt, because we will not see war, and the sound of a trumpet will not be heard by us, and we will not hunger for bread, and there we will dwell." [§]
Le’emor lo ki eretz mitzrayim navo asher lo nir’eh milchama vekol shofar lo nishma velalechem lo nir’av vesham neshev.
This verse is a report of what was said. It states they will not go to the land of Egypt, because they will not see war, nor hear the sound of a trumpet. They will not be hungry for bread and they will dwell there. The verse describes a hoped-for idyllic existence.
[JER.42.15] And now therefore, hear the word of Yahveh, remnant of Judah. Thus says Yahveh hosts, God of Israel: If you set your faces to go to Egypt and you come to dwell there… [§]
ve’atah lakhen shime’u dvar-Yahveh shearit Yehudah koh-amar Yahveh tzeva’ot Elohei Yisra’el im-atem sosim t’shimun p’neikhem lavo Mitzrayim uvatem lagur sham.
This verse is a command from Yahveh to the remnant of Judah. ‘Ve’atah lakhen’ means ‘and now therefore.’ ‘Shime’u’ is ‘hear.’ ‘Dvar-Yahveh’ is ‘the word of Yahveh.’ ‘Shearit Yehudah’ is ‘the remnant of Judah.’ ‘Koh-amar Yahveh’ means ‘thus says Yahveh.’ ‘Tzeva’ot’ means ‘hosts’ or ‘armies.’ ‘Elohei Yisra’el’ means ‘God of Israel.’ ‘Im-atem sosim t’shimun p’neikhem’ means ‘if you set your faces.’ ‘Lavo Mitzrayim’ means ‘to go to Egypt.’ ‘Uvatem lagur sham’ means ‘and you come to dwell there.’
[JER.42.16] And the sword that you fear will reach you there in the land of Egypt, and the famine that you worry about will pursue you there in Egypt, and there you will die. [§]
vehayeta hacherem asher atem yireim mimena sham tashig etchem beeretz mitzrayim veharaav asher atem do’agim mimenu sham yidbak achareichem mitzrayim vesham tamutu.
This verse describes a prophecy of doom for the Israelites. It states that the sword they fear will find them in the land of Egypt, and the famine they worry about will pursue them there, ultimately leading to their death in Egypt. The verse utilizes repetition to emphasize the inevitability of their fate. 'Hacherem' refers to the sword, symbolizing war and destruction. 'Haraav' means famine, representing starvation and hardship.
[JER.42.17] And all the people who set their faces to go to Egypt to live there will die by the sword, by famine, and by pestilence. And there will be no survivor or escapee from the evil that Yahveh is bringing upon them. [§]
ve-yih-yu kol-ha-a-na-shim a-sher-sa-mu et-pnei-hem la-vo mi-tz-ra-yim la-gur sham yam-u-tu bach-erev ba-ra-av u-vad-aver ve-lo-yi-hyeh la-hem sarid u-pa-lit mip-nei ha-ra-ah a-sher a-ni me-viv a-lei-hem.
This verse describes a judgment upon those who set their faces toward Egypt to dwell there. It states that they will die by the sword, by famine, and by pestilence, and there will be no survivor or escapee from the evil that Yahveh is bringing upon them.
[JER.42.18] For thus says Yahveh of hosts, the Gods of Israel: Just as I poured out my anger and my wrath upon the inhabitants of Jerusalem, so will I pour out my wrath upon you when you come to Egypt. And you will become a curse and a shame and a reproach and a byword, and you will not see this place again. [§]
ki koh amar Yahveh tzevaot Elohei Yisrael, kaasher nitakh api vechamati al yoshvei Yerushalayim, ken titakh chamati aleikhem bevoachem Mitzrayim viheyitem le'alah uleshamah uliklalah ulecherpah velo tir'u od et hamakom hazeh.
This verse is a prophetic declaration. It states that just as Yahveh poured out his anger and wrath upon the inhabitants of Jerusalem, so too will Yahveh pour out his wrath upon those who come to Egypt. As a result, they will become a curse, a shame, a reproach, and a byword, and they will never see this place again.
[JER.42.19] Yahveh spoke to you, remnant of Judah: do not go to Egypt. Know, you will know, that I have testified to you this day. [§]
dib-ber Yahveh a-lei-chem sheh-air-it Ye-hu-dah al-tah-vo-oo mitz-rah-yim ya-doe-ah teih-deh-oo kee-hah-eed-o-tee bah-chem hah-yohm.
This verse is a direct command from Yahveh to the remnant of Judah, instructing them not to go to Egypt. It concludes with a statement that Yahveh has testified to them this day.
[JER.42.20] For I have been deceived by your souls, because you sent me to Yahveh, the Gods, to say, "Pray for us to Yahveh, the Gods, and as everything Yahveh, the Gods, says, so tell us, and we will do it." [§]
kee hit-ay-teem be-naf-shoh-tay-kem kee atem shalach-tem o-tee el Yahveh Elohei-kem le-emor hit-pal-el ba-ad-ay-nu el Yahveh Elohei-nu u-ke-chol asher yo-mar Yahveh Elohei-nu ken hag-ed-lah-nu ve-ah-see-nu
This verse describes a situation where individuals sent someone to Yahveh, the Gods, to plead on their behalf and to report back everything that Yahveh, the Gods, commands, promising to obey. The verse emphasizes a conditional obedience – they will do what is commanded *if* it is communicated to them.
[JER.42.21] And I declared to you today, but you did not listen to the voice of Yahveh, the Gods, and to all that I was sent to you with. [§]
va-agid lakhem ha-yom ve-lo shma'tem be-kol Yahveh Eloheihem u-lechol asher shlachani aleichem.
This verse recounts a declaration made to the people, stating that they did not listen to the voice of Yahveh, the Gods, and to everything that was sent to them.
[JER.42.22] And now you will know that by the sword, by famine, and by pestilence you will die, in the place that you desired to go and dwell there. [§]
ve'ata yadōa ted'u ki bacherēv barā'āv ubadēver tamūtu bamāqōm asher chafatztem lavō leḡūr sham.
This verse details a consequence of disobedience. "ve'ata" means "and now". "yadōa" means "known", but in this context acts as a statement of fact. "ted'u" means "you will know". "bacherēv" means "by the sword". "barā'āv" means "by famine". "ubadēver" means "and by pestilence". "tamūtu" means "you will die". "bamāqōm" means "in the place". "asher" means "that". "chafatztem" means "you desired". "lavō" means "to go". "leḡūr" means "to dwell". "sham" means "there". The verse is a conditional statement regarding death in a desired place.
JER.43
[JER.43.1] And it came to pass, when Jeremiah had finished speaking to all the people all the words of Yahveh the Gods, which Yahveh the Gods had sent to them, all these things. [§]
vayhi kekalot yirmeyahu ledaber el kol ha'am et kol divrei Yahveh Elohimim asher shlachohu Yahveh Elohimim aleihem et kol ha'devarim ha'eleh.
This verse describes the completion of Jeremiah's speaking to all the people, conveying all the words of Yahveh the Gods that Yahveh the Gods had sent to them – all of these things.
[JER.43.2] And Azaryah son of Hoshaiah, and Yochanan son of Kareah, and all the defiant men said to Jeremiah, "You speak falsely. Yahveh, our God, did not send you, saying, 'Do not go down to Egypt to live there.' [§]
Va-yomer Azaryah ben-Hoshea-yah ve-Yochanan ben-Kareach ve-chol ha-anashim ha-zedim omrim el-Yirmeyahu sheker ata medaber lo shlach-cha Yahveh Elohei-nu le-emor lo-tavo mitzrayim lagur sham.
This verse details a confrontation between the prophet Jeremiah and certain rebellious men. Azaryah son of Hoshaiah, Yochanan son of Kareah, and other defiant people are speaking to Jeremiah, accusing him of lying. They claim that Yahveh, their God, did not send him to tell the people not to go down to Egypt to live there.
[JER.43.3] Truly blessed is the son of Neriyah, who is inciting you against us, in order that you might give us into the hand of the Chaldeans to kill us and to exile us to Babel. [§]
kee barook ben-neriyah massit otcha banu lema'an teet otanu beyad-hakashdim lehamit otanu ulehaglot otanu bavel.
This verse describes someone, Ben-neriyah, inciting others against them, with the intention of delivering them into the hands of the Babylonians for death and exile. 'Barook' means blessed, indicating an ironic or sarcastic tone. 'Massit' means to incite or provoke. 'Otcha' means you. 'Banu' means with us. 'Teet' means to give or deliver. 'Beyad' means in the hand of. 'Hakashdim' refers to the Chaldeans/Babylonians. 'Lehamit' means to kill. 'Ulehaglot' means and to exile. 'Bavel' is Babel/Babylon.
[JER.43.4] And Yochan son of Qarech, and all the captains of the army, and all the people did not listen to the voice of Yahveh to dwell in the land of Judah. [§]
v’lo shama yochan ben qarech v’chol sarey hachayalym v’chol ha’am b’qol Yahveh lashevet b’eretz Yehudah.
This verse describes a lack of obedience. 'v’lo shama' means 'and did not listen.' 'yochan ben qarech' is 'Yochan son of Qarech.' 'v’chol sarey hachayalym' means 'and all the captains of the army.' 'v’chol ha’am' means 'and all the people.' 'b’qol Yahveh' means 'to the voice of Yahveh.' 'lashevet b’eretz Yehudah' means 'to dwell in the land of Judah.' Essentially, the verse states that Yochan son of Qarech, all the captains of the army, and all the people did not listen to the voice of Yahveh to dwell in the land of Judah.
[JER.43.5] And Yochanan son of Kareach and all the captains of the armies took the whole remainder of Judah, those who had returned from all the nations where they had been scattered to live in the land of Judah. [§]
Va-yik-ach Yo-chan-an ben-Ka-rech ve-chol-sa-rei ha-cha-yil-im et kol-she-e-rit Ye-hu-da asher-savu mi-kol-ha-go-yim asher nid-chu-sham la-gur be-eretz Ye-hu-da.
This verse describes Yochanan ben Kareach and all the captains of the army taking the remainder of Judah who had returned from all the nations where they had been scattered to live in the land of Judah. Let's break down the names: Yochanan means 'Yahveh is gracious'; Kareach relates to being bald or shining. 'Sar' means captain or leader and 'Sheerit' means remainder. 'Goyim' is nations. 'Nidchu' means scattered or driven out.
[JER.43.6] And the men, and the women, and the children, and the daughters of the king, and every person that Nebuzaradan, the chief executioner, had left behind, namely Gedalyahu son of Ahikam son of Shaphan, and Jeremiah the prophet, and Baruch son of Neriah. [§]
et-haggevarim ve’et-hannashim ve’et-hattaph ve’et-benot hammelech ve’et kol-hanephesh asher hinich nevozardān rav-tabach’im et-gedalyahu ben-achikam ben-shapan ve’et yirmeyahu hannavi ve’et baruch ben-neriyahu.
This verse describes the people left behind in the land after the destruction of Jerusalem by Nebuzaradan, the chief executioner. It lists men, women, children, the king’s daughters, and every person remaining, specifically mentioning Gedalyahu son of Ahikam son of Shaphan, Jeremiah the prophet, and Baruch son of Neriah.
[JER.43.7] And they came to the land of Egypt, because they did not listen to the voice of Yahveh, and they came until Tachpanches. [§]
va-yavo'u eretz mitzrayim ki lo sham'u be-kol Yahveh va-yavo'u ad-tachpanches.
This verse describes the people coming to the land of Egypt because they did not listen to the voice of Yahveh, and they came until Tachpanches. "Tachpanches" is a place name.
[JER.43.8] And it happened, the word of Yahveh came to Jeremiah, in the district of Tahpanhes, saying: [§]
Va-yhi d'var-Yahveh el-Yirmiyahu b'tachpanches le'emor.
This verse begins with a common formula meaning 'And it happened, the word of...' followed by the recipient of the word. 'Va-yhi' means 'and it happened'. 'D'var' means 'word'. 'Yahveh' is the proper name of God. 'El' means 'to' or 'belonging to'. 'Yirmiyahu' is the name Jeremiah. 'B'tachpanches' is a place name, likely meaning 'in the district of Tahpanhes'. 'Le'emor' means 'saying' or 'to say'.
[JER.43.9] Take large stones in your hand and you will bury them in mortar within the rectangle that is at the entrance to the house of Pharaoh in Tahpanhes, before the eyes of Jewish people. [§]
kahh beh-yah-deh-kah av-ah-neem ged-oh-lot oo-tih-man-tahm bahm-meh-let bah-mal-behn ah-shehr beh-peh-tah beet-par-oh beh-tah-khah-pan-khess leh-eh-nee ah-nah-sheem yeh-oo-deem.
This verse gives instructions to take large stones and bury them in mortar within a rectangular area at the entrance to the house of Pharaoh in Tahpanhes, in the sight of Jewish people. The verse uses concrete instructions rather than symbolism.
[JER.43.10] And you shall say to them, “Thus says Yahveh, the armies, the God of Israel: Behold, I am sending and I will take Nebuchadnezzar, king of Babylon, my servant, and I will place his throne above these stones which I have hidden, and he will spread his covering over them.” [§]
ve'amarta aleihem koh amar Yahveh tzeva'ot Elohei Yisrael hinei sholeach velakachti et Nevukhadretzar melekh Bavel avdi vesamtiv kisse'o mima'al la'avanim ha'eleh asher tamanti venatah et shafruro aleihem.
This verse is a prophetic declaration. It begins with an instruction to speak to someone, followed by a direct quote attributed to Yahveh, the God of armies, the God of Israel. The message states that Yahveh will send and take Nebuchadnezzar, the king of Babylon, His servant, and will place his throne above these stones that were hidden. Finally, it states that Nebuchadnezzar will spread his covering over them.
[JER.43.11] And it will come and strike the land of Egypt, for those who are to death, to death, and for those who are to captivity, to captivity, and for those who are to the sword, to the sword. [§]
u-vah-uh ve-hee-kah et-erets mitz-rah-yim ah-sher la-mavet la-mavet u-ah-sher la-she-vee la-she-vee va-ah-sher la-herev le-herev.
This verse describes a coming event involving the land of Egypt. It states that Egypt will experience death, captivity, and the sword. The repetition of "to death, to death" etc. emphasizes the completeness or certainty of these fates. "Erets mitzrayim" literally means 'the land of Egypt'.
[JER.43.12] And I will kindle a fire in the houses of the Gods of Egypt, and I will burn them and I will destroy them, and I will cover the land of Egypt as a shepherd covers his garment, and he will go out from there in peace. [§]
veheetziti esh bebatey elohey mitzrayim userafam veshavam veateh et eretz mitzrayim kaasher ya'teh ha-roeh et bigdo veyatzah misham beshalom.
This verse describes a coming judgment upon the gods of Egypt. 'Veheetziti' means 'and I will kindle'. 'Esh' means 'fire'. 'Bebatey' means 'in the houses of'. 'Elohey' is the plural form of 'El', so it translates to 'the gods'. 'Mitzrayim' means 'Egypt'. 'Userafam' means 'and I will burn them'. 'Veshavam' means 'and I will destroy them'. 'Veateh' means 'and I will cover'. 'Eretz' means 'land'. 'Kaasher' means 'as'. 'Ya'teh' means 'covers'. 'Ha-roeh' means 'the shepherd'. 'Et bigdo' means 'his garment'. 'Veyatzah' means 'and he will go out'. 'Misham' means 'from there'. 'Beshalom' means 'in peace'.
[JER.43.13] And he broke the pillars of the house of the sun which are in the land of Egypt, and the houses of the Gods of Egypt he will burn with fire. [§]
ve-shivar et-matzavot beit shemesh asher be-eretz mitzrayim ve-et-batei elohei-mitzrayim yisrof ba-esh.
This verse describes the breaking of pillars associated with the house of the sun in the land of Egypt, and the burning of the houses of the gods of Egypt with fire. 've' means 'and', 'shivar' means 'he broke', 'et' is a direct object marker, 'matzavot' means 'pillars', 'beit shemesh' means 'house of the sun', 'asher' means 'which', 'be-eretz' means 'in the land of', 'mitzrayim' means 'Egypt', 've-et' means 'and', 'batei' means 'houses of', 'elohei-mitzrayim' means 'the gods of Egypt', 'yisrof' means 'he will burn', 'ba-esh' means 'with fire'.
JER.44
[JER.44.1] The word that came to Jeremiah, to all the Judeans who live in the land of Egypt, those who live in Migdol, and in Tahpanhes, and in Noph, and in the land of Pathros, saying: [§]
ha-da-var a-shehr ha-yah el-yir-me-ya-hu el kol ha-ye-hu-dim ha-yosh-vim be-eretz mitz-raim ha-yosh-vim be-mig-dol u-ve-tach-pan-ches u-ve-nof u-ve-eretz pat-ros le-emor.
This verse introduces a message spoken to Jeremiah, intended for all the Judeans living in Egypt. It specifies the locations within Egypt where these Judeans reside: Migdol, Tahpanhes, Noph, and the land of Pathros. The phrase 'le'emor' indicates that what follows is the content of the message.
[JER.44.2] Thus says Yahveh, the God of armies, the God of Israel: You have seen all the evil that I have brought upon Jerusalem and upon all the cities of Judah. And behold, they are in ruins today, and there is no one dwelling in them. [§]
Koh-amar Yahveh Tsevaot Elohei Yisrael Atem reitem et kol-haraah asher heveiti al-Yerushalayim ve'al kol-arei Yehudah vehinam charbah hayom hazeh ve'ein bahem yoshev.
This verse is a declaration from Yahveh, the God of the armies, the God of Israel. It states that 'you' have seen all the evil that He brought upon Jerusalem and all the cities of Judah. It then confirms that they are now in ruins today, with no inhabitants remaining.
[JER.44.3] Because of the evil that they did to anger me, to go and burn incense, to serve other Gods, whom they did not know, they, you and your fathers. [§]
mipenei raatam asher asu lehakiseni lalechet lekater laavod leElohim acherim asher lo yedaum hema atem vaavoteichem.
This verse describes the reason God is punishing Israel. 'Mipenei' means 'because of'. 'Raatam' means 'their evil'. 'Asher' means 'that' or 'which'. 'Asu' means 'they did'. 'Lehakiseni' means 'to anger me'. 'Lalechet' means 'to go'. 'Lekater' means 'to burn incense'. 'Laavod' means 'to serve'. 'Elohim' is 'the Gods'. 'Acherim' means 'others'. 'Lo yedaum' means 'they did not know them'. 'Hema atem vaavoteichem' means 'they, you and your fathers'.
[JER.44.4] And I sent to you all my servants the prophets, early and sending, to say, “Please do not do this abominable thing which I hated.” [§]
va-esh-lach a-lei-chem et-kol-a-va-dai ha-ne-vi-im ha-sh-chem u-sha-loch le-e-mor al-na ta-a-su et de-var ha-to-e-vah ha-zot a-sher sa-nei-ti.
This verse recounts a message sent by Yahveh through prophets to the people. 'Va-esh-lach' means 'and I sent.' 'A-lei-chem' means 'to you.' 'Et-kol' means 'all.' 'A-va-dai' means 'my servants.' 'Ha-ne-vi-im' means 'the prophets.' 'Ha-sh-chem' means 'the early ones' or 'the morning ones'. 'U-sha-loch' means 'and sent.' 'Le-e-mor' means 'to say.' 'Al-na' is an emphatic plea, meaning 'please, do not.' 'Ta-a-su' means 'you do.' 'Et de-var' means 'the thing of' or 'the matter of'. 'Ha-to-e-vah' means 'the abomination'. 'Ha-zot' means 'this'. 'A-sher' means 'which'. 'Sa-nei-ti' means 'I hated'.
[JER.44.5] And they did not hear, and they did not incline their ear to return from their evil, so as not to offer sacrifices to the Gods others. [§]
v'lo sham'u v'lo hit'u et ozenam lashuv mer'atam l'bil'ti kater l'elohim acherim.
This verse describes a people who refused to listen and turn from their evil ways, and did not cease offering sacrifices to other gods. 'v'lo' means 'and not'. 'sham'u' means 'they heard'. 'hit'u' means 'they inclined/turned'. 'et' is a direct object marker. 'ozenam' means 'their ear'. 'lashuv' means 'to return'. 'mer'atam' means 'from their evil'. 'l'bil'ti' means 'so as not to'. 'kater' means 'to offer sacrifices/burn incense'. 'elohim' means 'the Gods'. 'acherim' means 'others'.
[JER.44.6] And my wrath and my nostrils were kindled, and it burned in the cities of Judah and in the streets of Jerusalem, and they became ruin and desolation like this day. [§]
va-tee-tach cham-atee ve-a-fee va-tee-va-air be-a-rei Yeh-hoo-dah oo-ve-choo-tzot Yer-oo-sha-la-eem va-tee-hey-e-nah le-char-bah leesh-ma-mah kah-yohm ha-zeh.
This verse describes God’s anger being kindled and burning in the cities of Judah and the streets of Jerusalem, resulting in ruin and desolation. 'Chamati' means 'my wrath', 'Afee' means 'my nostrils' (a metaphor for anger), 'Va-tee-va-air' means 'and it burned', 'Be-a-rei' means 'in the cities', 'Yeh-hoo-dah' is the name Judah, 'Ve-choo-tzot' means 'and the streets', 'Yer-oo-sha-la-eem' is the name Jerusalem, 'Va-tee-hey-e-nah' means 'and they became', 'Le-char-bah' means 'to ruin', 'Leesh-ma-mah' means 'to desolation', and 'Kah-yohm ha-zeh' means 'like this day'.
[JER.44.7] And now, thus says Yahveh, the Gods of hosts, the Gods of Israel: Why are you doing great evil to your own souls, bringing about the destruction of man and woman, infant and nursing child, from within Judah, so that no remnant remains for you? [§]
ve'atah koh amar Yahveh Elohim tzeva'ot Elohei Yisrael lamah atem osim ra'ah gedolah el nafshotekhem lehakhrit lakhem ish ve'ishah 'olel veyoneq mitokh Yehudah lebilti hotir lakhem shearit.
This verse is a rhetorical question posed by Yahveh, the Gods of hosts, the Gods of Israel, to the people. It questions why they are doing great evil to their own souls, leading to the destruction of people - men and women, infants and sucklings - from within Judah, and preventing any remnant from remaining.
[JER.44.8] You angered me with the works of your hands, by offering sacrifices to the Gods other than me in the land of Egypt, where you came to dwell. For the purpose of destroying you, and for the purpose of your being a curse and a reproach among all the nations of the earth. [§]
l'hakh'iseni b'ma'asei y'deikhem l'kat'ter le'elohim acherim b'eretz mitzrayim asher-atem ba'im lagur sham l'ma'an hakhris lakhem u'l'ma'an h'yotekhem lik'lalah u'l'cherpah bchol goyei ha'aretz.
This verse describes the reason God will destroy a people. They angered God by the works of their hands, specifically by offering sacrifices to other gods in the land of Egypt where they came to dwell. God intends to destroy them and make them a curse and a reproach among all the nations of the earth.
[JER.44.9] Have you forgotten the evil deeds of your ancestors and the evil deeds of the kings of Judah and their wives, and your own evil deeds and the evil deeds of your wives, which they did in the land of Judah and in the streets of Jerusalem? [§]
Hashekhateem et ra'ot avoteichem ve'et ra'ot malkhei Yehudah ve'et ra'ot nashav ve'et ra'otechem ve'et ra'ot neshichem asher asu be'eretz Yehudah uvechutsot Yerushalayim.
This verse is a rhetorical question accusing the people of forgetting the wickedness of their ancestors, the kings of Judah, their wives, themselves, and their own wives, specifically the evil deeds committed in the land of Judah and the streets of Jerusalem. 'Hashekhateem' is a second-person plural verb meaning 'Have you forgotten?'. 'Ra'ot' means 'evil deeds' or 'wickedness'. 'Avoteichem' means 'your ancestors'. 'Malkhei Yehudah' means 'the kings of Judah'. 'Nashav' means 'their wives'. 'Ra'otechem' means 'your wickedness'. 'Neshichem' means 'your wives'. 'Asher asu' means 'that they did'. 'Be'eretz Yehudah' means 'in the land of Judah'. 'Uvechutsot Yerushalayim' means 'and in the streets of Jerusalem'.
[JER.44.10] They have not been crushed until this day, nor have they feared, and they have not walked in my law and in my statutes which I gave before you and before your ancestors. [§]
lo dukku ad ha-yom ha-zeh ve-lo yareu ve-lo halchu be-torati u-be-chukkotai asher natati lifneichem u-lifnei avoteichem.
This verse describes a people who have not been crushed until this day, have not feared, and have not walked in the law and statutes that God gave to them and their ancestors. 'Dukku' implies being subdued or crushed. 'Yareu' means to fear. 'Torati' refers to 'my law' or 'my teaching'. 'Chukkotai' means 'my statutes' or 'my rules'. 'Natati' means 'I gave'. 'Lifneichem' means 'before you'. 'Lifnei avoteichem' means 'before your ancestors'.
[JER.44.11] Therefore, thus says Yahveh of Hosts, the God of Israel, behold, I set my face against you for harm, and to destroy all of Judah. [§]
lakhen koh amar Yahveh Tsevaot Elohei Yisrael, hineeni sam panai bachem lera'ah ulekharit et kol Yehudah.
This verse consists of several key names and phrases. 'Lakhen' means 'therefore'. 'Koh amar' means 'thus says'. 'Yahveh' is the proper name of the God of Israel. 'Tsevaot' means 'hosts' or 'armies', so 'Yahveh Tsevaot' is 'Yahveh of Hosts'. 'Elohei Yisrael' means 'the God of Israel'. 'Hineeni' means 'behold, I'. 'Sam' means 'to put' or 'to set'. 'Panai' means 'my face'. 'Bachem' means 'in you' or 'upon you'. 'Lera'ah' means 'for evil' or 'for harm'. 'Ulekharit' means 'and to destroy'. 'Et' is a direct object marker. 'Kol Yehudah' means 'all of Judah'.
[JER.44.12] And I will take the remainder of Judah who have set their faces to go to the land of Egypt to live there, and all will be finished in the land of Egypt; they will fall by the sword, by famine they will be finished, from small to great, by the sword and by famine they will die, and they will be for a curse, for a desolation, and for a reproach. [§]
ve-la-kach-ti et-she-e-rit yehu-dah a-sher-sa-mu pe-nei-hem la-vo e-retz-mitz-ra-yim la-gur sham, ve-ta-mu kol be-eretz mitz-ra-yim yip-o-lu ba-che-rev ba-ra-av yi-ta-mu mi-ka-ton ve-ad-ga-dol ba-che-rev u-ba-ra-av ya-mu-tu, ve-ha-yu le-a-lah le-sha-mah ve-li-kle-lah u-le-cher-pah.
This verse describes a future judgment upon those of Judah who attempt to flee to Egypt for refuge. It states that they will all perish by the sword and famine, from the youngest to the oldest, and become a curse, a disgrace, and a reproach.
[JER.44.13] And I will visit upon those who dwell in the land of Egypt as I visited upon Jerusalem, with the sword, with famine, and with pestilence. [§]
u-pakad-ti al ha-yoshvim be-eretz mitzrayim ka-asher pakad-ti al-yerushalayim ba-cherev ba-ra'av u-va-davar.
This verse describes a judgment that will befall the inhabitants of Egypt, mirroring a previous judgment upon Jerusalem. "Pakad" means to visit, but in this context carries the meaning of to judge or to punish. The verse draws a parallel between the manner of judgment upon Jerusalem - by sword, famine, and pestilence - and the judgment that will come upon Egypt.
[JER.44.14] And there will be no escape and no survivor among the remnant of Judah who come to dwell there in the land of Egypt, and to return to the land of Judah, for they carry their souls to return to dwell there, because they will not return, but only escapees. [§]
v’lo yihyeh palit v’sarid lish’erit yehudah haba’im lagur-sham b’eretz mitzrayim v’lashuv eretz yehudah asher-hema m’nasse’im et-nafsham lashuv lashevet sham ki lo-yashuvu ki im-pletim.
This verse discusses the fate of the remnant of Judah who go to live in Egypt. It states there will be no escape or survivor among them, and they will not return to Judah, but rather will be mere escapees. The names of God, “Yehudah” (Judah) is a proper noun referring to the people, not a divine name, and is therefore left untranslated. The verse uses words relating to remaining/escaping, and returning/dwelling.
[JER.44.15] And they answered Jeremiah, all the men who knew that their wives make offerings to other Gods, and all the women standing, a great assembly, and all the people who dwell in the land of Egypt in Pathros saying: [§]
Va'yanu et-yirmiyahu kol-ha'anashim hayode'im ki-mekatrot neshimhem le'elohim acherim vechol-hanashim ha'omedot kahal gadol vechol-ha'am hayoshvim be'eretz-mitzrayim be'patros le'emor.
This verse describes the response to Jeremiah by a group of people. 'Va'yanu' means 'and they answered'. 'Et-yirmiyahu' indicates the person to whom they are responding - Jeremiah. 'Kol-ha'anashim hayode'im' means 'all the men who know'. 'Ki-mekatrot neshimhem le'elohim acherim' means 'that their wives make offerings to other Gods'. 'Vechol-hanashim ha'omedot kahal gadol' means 'and all the women standing, a great assembly'. 'Vechol-ha'am hayoshvim be'eretz-mitzrayim be'patros le'emor' means 'and all the people who dwell in the land of Egypt in Pathros saying'.
[JER.44.16] The word that you spoke to us in the name of Yahveh, we are not listening to you. [§]
ha-da-var a-sher di-bar-ta e-lei-nu be-shem ye-ho-vah ei-ne-nu sho-mei-im e-le-cha.
This verse contains several key names and words. "ha-da-var" means "the word". "a-sher" means "that". "di-bar-ta" means "you spoke". "e-lei-nu" means "to us". "be-shem" means "in the name of". "ye-ho-vah" is the proper name of God, Yahveh. "ei-ne-nu" means "we". "sho-mei-im" means "listening". "e-le-cha" means "to you".
[JER.44.17] Because we will certainly do all the word that has come from our mouths, to offer incense to the queen of the heavens, and to pour out drink offerings to her, just as we have done, and our ancestors, our kings, and our officials, in the cities of Judah and in the streets of Jerusalem. We were satisfied with bread and we were well, and we have not seen misfortune. [§]
ki asah naaseh et kol-ha-davar asher yatsa mipiinu leqater lemalkhet ha-shamayim vehaseikh-lah nesakhim kaasher asinu anakhnu vaavoteinu melakeinu vesareinu bearei yehudah uvekchutsot yerushalayim vanisba lechem vanihyeh tovium veraah lo ra'inu.
This verse describes a people making an offering to the queen of the heavens, a deity they worship alongside Yahveh. They acknowledge that their ancestors also practiced this worship and prospered as a result. The verse lists actions like offering incense and drink offerings to this queen, and mentions that, while doing so, they had sufficient bread and experienced good fortune. They claim to have seen no evil come from worshipping this deity.
[JER.44.18] And from that time, we stopped offering incense to the Gods of the heavens, and we lacked all drink offerings for their booth. You were completed by the sword and by famine. [§]
u-min-az khadal-nu le-ka-ter li-me-le-khet ha-sha-ma-yim ve-ha-sekh-lah nesakh-im kha-sar-nu kol u-va-khe-rev u-va-ra-av ta-menu
This verse describes a cessation of worship practices. "Az" means "then" or "from that time". "Kater" refers to incense offering. "Melechet" means "work of" or "service to". "Ha-shamayim" means "the heavens". "Sekh" refers to a booth or structure used for worship. "Nesakhim" are drink offerings. "Khasar-nu" means "we lacked". "Kol" means "all". "Ba-khe-rev" means "by the sword". "Ba-ra-av" means "by famine". "Tamnu" means "you were completed" or "you were brought to an end". The verse speaks of stopping worship of the Gods of heaven and their associated rituals, which resulted in hardship and destruction.
[JER.44.19] And because we offer sacrifices to the Queen of Heaven, and pour out libations to her, have we done this entirely apart from our people, intending to provoke her, and have we poured out libations to her? [§]
ve-kee-a-nach-nu me-kat-teer-eem lee-mel-e-chet ha-sha-ma-yim ve-le-has-sech la-ah nes-a-cheem ha-mee-val-a-deh ee-a-na-shee-nu aa-see-nu la-ah ka-va-neem le-ha-ah-tzee-vah ve-has-sech la-ah nes-a-cheem.
This verse comes from Jeremiah 44. It details the continued worship of the Queen of Heaven by Israelites who have returned from exile in Babylon. They are defending their practice, asserting they have not done this secretly, but openly, and they have prepared offerings and libations for her. The verse consists of a question and an assertion. It reflects the stubborn adherence to syncretistic religious practices despite prophetic warnings.
[JER.44.20] And Jeremiah said to all the people, concerning the men and concerning the women, to all the people answering him a word. [§]
Va-yo-mer Yerem-yahu el kol ha-am al ha-g'varim v'al ha-nashim v'al kol ha-am ha-onim oto davar le-emor.
This verse begins with 'va-yo-mer' meaning 'and he said'. 'Yerem-yahu' is the name Jeremiah. 'El kol ha-am' means 'to all the people'. 'Al ha-g'varim' translates to 'concerning the men', and 'v'al ha-nashim' means 'and concerning the women'. 'Ha-onim oto davar' means 'those answering him a word'. 'Le-emor' means 'to say'. Therefore, the verse is about Jeremiah speaking to the people, both men and women, who were responding to him.
[JER.44.21] Surely you have not forgotten the incense that you burned, have you? The incense burned in the cities of Judah and in the streets of Jerusalem - you and your ancestors, your kings and your officials, and the common people. Yahveh remembers them, and it has risen upon His heart. [§]
ha-lo et-ha-ki-ter a-sher ki-tar-tem be-a-rei ye-hu-dah u-ve-chu-tzot ye-ru-sha-la-yim a-tem va-a-vo-tei-chem mal-chei-chem ve-sa-rei-chem ve-am ha-a-retz o-tam za-char Yahveh va-ta-a-leh al-liv-bo.
This verse is a rhetorical question questioning whether the people have forgotten the incense they burned to other gods in the cities of Judah and in the streets of Jerusalem, a practice engaged in by them, their ancestors, their kings, their officials, and the common people. It states that Yahveh remembers this and it has stirred His heart.
[JER.44.22] And Yahveh could no longer bear, because of the evil of your deeds, because of the abominations that you did. So your land became a ruin, a desolation, and a curse, without an inhabitant, as it is this day. [§]
vlo yuchal YHVH od leset mipnei roa ma'alleyechem mipnei hatovot asher asitem vat'hi artzchem lecharbah ulshamah uliklalah me'ein yoshev kehayom hazeh.
This verse describes God's inability to continue bearing with the wickedness of the people. It states that because of their abhorrent deeds, their land has become a desolation, a wasteland, and a curse without inhabitants, as it is today. Let's break down the names: 'YHVH' is Yahveh. The other words are descriptive of the actions and conditions resulting from the people's behavior.
[JER.44.23] Because you offered incense and because you sinned against Yahveh, and because you did not listen to the voice of Yahveh, nor did you walk in Yahveh’s instruction, statutes, and testimonies, therefore I have called this evil upon you today. [§]
mip-neh-ee ah-sher ki-tar-tem ve-ah-sher ha-ta-tem la-yah-veh ve-lo shma-tem be-kol yah-veh u-ve-to-ra-to u-ve-hu-ko-ta-v u-ve-ed-ut-av lo ha-lach-tem al-ken ka-ra-tee et-chem ha-ra-ah ha-zot ka-yom ha-zeh.
This verse details the reasons for a coming misfortune. It states that the misfortune has come about because the people offered incense, sinned against Yahveh, and did not listen to the voice of Yahveh, nor did they walk in Yahveh’s instruction, statutes, and testimonies.
[JER.44.24] And Jeremiah said to all the people and to all the women, "Hear the word of Yahveh, all Judah who are in the land of Egypt." [§]
VaYomer Yirmiyahu el kol ha'am ve'el kol ha'nashim shimu dvar Yahveh kol Yehudah asher be'eretz Mitzrayim.
This verse begins with 'VaYomer', meaning 'and he said'. 'Yirmiyahu' is the name Jeremiah. 'el kol ha'am' means 'to all the people'. 've'el kol ha'nashim' means 'and to all the women'. 'shimu' means 'hear'. 'dvar Yahveh' means 'the word of Yahveh'. 'kol Yehudah' means 'all Judah'. 'asher' means 'which' or 'that'. 'be'eretz Mitzrayim' means 'in the land of Egypt'.
[JER.44.25] Thus says Yahveh of hosts, the Gods of Israel, saying, "You and your wives have spoken with your mouths, and with your hands you have fulfilled it, saying, 'We will certainly perform our vows that we vowed, to offer sacrifices to the queen of the heavens, and to pour out drink offerings to her.' Keep your vows, and perform your vows!" [§]
Koh-amar Yahveh-Tzva'ot Elohei Yisrael le'emor Atem u'neshechem vatdaberneh be'pichem u'v'yadeichem mile'tem le'emor Aseh na'aseh et-nedareinu asher nadarnu leqatter le'melechet ha'shamayim u'lehassek lah nesakhim haqeem taqimnah et-nidreichem ve'aseh ta'asinah et-nidreichem.
This verse is a prophetic declaration. 'Koh-amar' means 'thus says'. 'Yahveh-Tzva'ot' is 'Yahveh of hosts'. 'Elohei Yisrael' is 'the Gods of Israel'. 'Atem u'neshechem' means 'you and your wives'. The verse details a promise made by the people to offer sacrifices to the Queen of Heaven and pour out drink offerings to her. It is a condemnation of their idolatrous practices.
[JER.44.26] Therefore, hear the word of Yahveh, all of Judah who dwell in the land of Egypt. Behold, I swear by my great name, says Yahveh, if my name will still be called in the mouth of every man of Judah, saying, ‘As lives my Lord Yahveh’ in all the land of Egypt. [§]
lakhen shime'u dvar-yevaveh kol-y'hudah hayoshvim b'eretz mitzrayim hin'ni nishba'ti bishmi hagadol amar yevaveh im-yihiyeh od shmi nikra befi kol-ish y'hudah omer chai-adonai yevih bekhal-eretz mitzrayim.
This verse is a declaration from Yahveh to all the people of Judah who are living in the land of Egypt. Yahveh is swearing by His great name that if anyone still calls upon His name in the mouths of all the men of Judah, saying ‘As lives my Lord Yahveh’, it will be a falsehood. It’s a warning against falsely invoking Yahveh’s name while in Egypt, implying a future situation where Judah will not rightly know or invoke Yahveh’s name.
[JER.44.27] Behold, I am watching over them for evil and not for good, and all the people of Judah who are in the land of Egypt will be finished by the sword and by famine until they are completely consumed. [§]
hin-nee shoh-ked ah-lay-hem le-rah-ah ve-lo le-toh-vah ve-ta-moo kol-eesh yeh-oo-dah ah-sher be-eretz-mitz-rah-yim bah-herev oo-vah-rah-ahv ad-khel-oh-tam
This verse describes a coming judgement upon the people of Judah who are in the land of Egypt. The speaker is declaring that they are watching over them for evil and not for good, and that all the people of Judah there will be finished by the sword and by famine until they are consumed.
[JER.44.28] And those who fled by the sword will return from the land of Egypt to the land of Judah, those counted by number. And all the remnant of Judah who came to live in the land of Egypt will know the word: who will arise from among me and from them? [§]
uf’litei cherev y’shuvun min-eretz mitzrayim eretz yehudah metei mispar v’yadeu kol-sh’erit yehudah habaim le’eretz-mitzrayim lagur sham d’var-mi yakum mimeni um’hem.
This verse describes the return of those who fled by the sword to the land of Judah from the land of Egypt, along with a census being taken. It also speaks of all the remnant of Judah who came to live in the land of Egypt, and a question arises concerning who will arise from among them and from me (presumably referring to a leader or someone significant).
[JER.44.29] And this is the sign to you, a declaration of Yahveh, that I will visit upon you in this place, so that you may know that my words will rise against you for evil. [§]
ve-zo-t la-chem ha-ot ne-um Yahveh ki-po-ked ani a-lei-chem ba-ma-kom ha-zeh le-ma-an te-de-u ki-qum ya-qum-u de-va-rai a-lei-chem le-ra-ah.
This verse is a declaration of a sign from Yahveh, stating that he will visit the people in that place so they may know that his words will come to pass for evil. 've-zo-t' means 'and this'. 'la-chem' means 'to you'. 'ha-ot' means 'the sign'. 'ne-um' means 'declaration of'. 'Yahveh' is the proper name of God. 'ki-po-ked' means 'I will visit'. 'ani' means 'I'. 'a-lei-chem' means 'upon you'. 'ba-ma-kom' means 'in the place'. 'ha-zeh' means 'this'. 'le-ma-an' means 'so that'. 'te-de-u' means 'you may know'. 'ki-qum' means 'because will rise'. 'ya-qum-u' means 'they will rise'. 'de-va-rai' means 'my words'. 'le-ra-ah' means 'for evil'.
[JER.44.30] Thus says Yahveh: Behold, I am giving Pharaoh, king of Egypt, into the hand of his enemies and into the hand of those who seek his life, as I gave Zedekiah, king of Judah, into the hand of Nebuchadnezzar, king of Babylon, his enemy and those who seek his life. [§]
koh amar Yahveh hin'ni noten et Par'oh chafra' melach Mitsrayim beyad oy'vayv uv'yad m'vak'shey naf'shoh ka'asher natati et Tzidkiyahu melach Yehudah beyad Nevuchadretzar melach Bavel oy'voo u'm'vak'shey naf'shoh.
This verse is a prophetic declaration. It states that Yahveh will deliver Pharaoh, king of Egypt, into the hand of his enemies and those who seek his life, just as Yahveh delivered Zedekiah, king of Judah, into the hand of Nebuchadnezzar, king of Babylon, his enemy and those who sought his life.
JER.45
[JER.45.1] The word which Jeremiah the prophet spoke to Baruch son of Neriah, while he was writing these words on a scroll from the mouth of Jeremiah, was in the fourth year of Yohoakim son of Yoshiyahu, king of Judah, saying: [§]
Ha-davar asher diber Yirmeyahu ha-navi el-Baruch ben-Neryah bekhtavo et-ha-dvarim ha-eleh al-sefer mi-pi Yirmeyahu ba-shanah ha-revihit le-Yohoakim ben-Yoshiyahu melech Yehudah le-emor.
This verse introduces the context for a writing by Jeremiah. It states that the words which Jeremiah the prophet spoke to Baruch, son of Neriah, were written down by Baruch on a scroll, dictated by Jeremiah. The time frame is given as the fourth year of Yohoakim, son of Yoshiyahu, king of Judah. "Le-emor" signifies "to say" or "saying".
[JER.45.2] Thus says Yahveh, the Gods of Israel, blessed are you. [§]
Koh-amar Yahveh Elohim Yisrael, aleykha barukh.
This verse begins with the formula 'Thus says…' followed by the name of God. 'Koh-amar' means 'thus says'. 'Yahveh' is the personal name of God. 'Elohim' is 'the Gods'. 'Yisrael' is 'Israel'. 'Aleykha' means 'to you'. 'Barukh' means 'blessed'.
[JER.45.3] You have said, "Alas to me, for Yahveh will add sorrow to my pain. I have labored in my sighing, and I have not found rest." [§]
amarta oy na li ki yasaf Yahveh yagon al mach'avi, yaga'ti b'anchati u'menucha lo matsati.
This verse contains several key names and concepts. "Amarta" means "you have said". "Oy" is an interjection expressing lament. "Na" is a particle of entreaty. "Yasaf" means "He will add". "Yahveh" is the proper name of God. "Yagon" refers to sorrow or grief. "Mach'avi" means "my pain". "Yaga'ti" means "I have labored". "Anchati" means "my sighing". "Menucha" means "rest". "Lo matsati" means "I have not found". The verse expresses a lament about added sorrow and the inability to find rest.
[JER.45.4] Thus you shall say to him, thus says Yahveh: behold, that which I have built, I will tear down, and that which I have planted, I will uproot, and all the land, it is. [§]
koh tomar elav koh amar Yahveh hineh asher baniti ani horeis ve'et asher nataati ani notes ve'et kol ha'aretz hee.
This verse is a declaration of Yahveh’s power to destroy what He has built and uproot what He has planted. It uses direct speech, with a messenger conveying Yahveh’s words. 'Koh tomar' means 'thus you shall say'. 'Koh amar' means 'thus says'. 'Hineh' indicates 'behold' or 'indeed'. 'Asher' signifies 'that which'. 'Baniti' is 'I have built', 'nataati' is 'I have planted', and 'notes' is 'I will pluck up' or 'uproot'. 'Ha'aretz' is 'the land'. 'Hee' means 'it' or 'she' and emphasizes the land.
[JER.45.5] And you, do not seek great things for yourself, for behold, I am bringing evil upon all flesh, says Yahveh. And I will give your soul as plunder upon all the places which you will go there. [§]
ve-atah tevakhesh-lecha gedolot al-tebakeish ki hineini mevi ra'ah al-kol basar ne'um-Yahveh ve-natati lecha et-nafsh'cha le-shalal al kol ha-makomot asher teilech-sham.
This verse consists of a direct address and a prophecy of impending doom. 've-atah' means 'and you'. 'tebakhesh-lecha' means 'you seek for yourself'. 'gedolot' means 'great things'. 'al-tebakeish' means 'do not seek'. 'ki' means 'for'. 'hineini' means 'behold, I'. 'mevi' means 'bringing'. 'ra'ah' means 'evil'. 'al-kol basar' means 'upon all flesh'. 'ne'um-Yahveh' means 'says Yahveh'. 've-natati lecha' means 'and I will give to you'. 'et-nafsh'cha' means 'your soul'. 'le-shalal' means 'as plunder'. 'al kol ha-makomot' means 'upon all the places'. 'asher teilech-sham' means 'which you will go there'.
JER.46
[JER.46.1] That the word was from Yahveh to Jeremiah the prophet concerning the nations. [§]
asher hayah devar-Yahveh el-Yirmeyahu hanavi al-hagoyim.
“asher” means “that” or “which”. “hayah” means “was”. “devar” means “word”. “Yahveh” is the proper name of God. “el” means “to” or “for”. “Yirmeyahu” is the name Jeremiah. “hanavi” means “the prophet”. “al” means “upon” or “against”. “hagoyim” means “the nations”. This verse introduces a prophetic declaration – a word that was from Yahveh to Jeremiah, concerning the nations.
[JER.46.2] Against Egypt, against the army of Pharaoh Necho, king of Egypt, who came up to the river Euphrates at Carchemish, whom Nebuchadnezzar, king of Babylon, struck in the fourth year of Jehoiakim, son of Josiah, king of Judah. [§]
lemitzrayim al-heil par’oh necho melek mitzrayim asher-hayah al-nahar-prat bekarkemish asher hikah nevukadretsar melek bavel bishnat harvi’it liyhoyakim ben-yoshiyahu melek yehudah.
This verse describes a military conflict involving Egypt, Babylon, and Judah. It specifically mentions Pharaoh Necho, king of Egypt, who waged war against Babylon. The battle occurred near the Euphrates River at Carchemish, and involved Nebuchadnezzar, king of Babylon. The event took place in the fourth year of the reign of Jehoiakim, son of Josiah, king of Judah.
[JER.46.3] Arrange a shield and a defense, and approach the war. [§]
eer-koo mah-gayn vee-tsee-nah oo-gshoo lah-mil-chah-mah
This verse consists of a command to prepare for war. "Eerkoo" means to arrange or prepare. "Magen" is shield. "V'tinnah" is a covering or defense, sometimes translated as buckler. "Gshoo" means to approach or come. "Lamichamah" means to the war.
[JER.46.4] Bind the horses and mount, the horsemen, and array yourselves with helmets. Polish the spears, put on the armor. [§]
isru ha-susim va-alu ha-parashim ve-hityatzvu bekova'im mirku ha-ramachim livshu ha-siryonot.
This verse describes preparing for war. "Isru" means bind or tie. "Ha-susim" means the horses. "Va-alu" means and mount. "Ha-parashim" means the horsemen. "Ve-hityatzvu" means and stand ready/array yourselves. "Bekova'im" means with caps/helmets. "Mirku" means polish/sharpen. "Ha-ramachim" means the spears. "Livshu" means put on/wear. "Ha-siryonot" means the armor/coats of mail.
[JER.46.5] Why have I seen them defeated, retreating backwards, and their heroes struck down, and they have fled and not turned? Terror is all around, says Yahveh. [§]
maddua ra'iti hema chatim nesogim achor vegiborehem yukattu umanos nasu velo hifnu magor misabiv neum-Yahveh.
This verse asks why the speaker has seen people defeated and fleeing. "maddua" implies a questioning 'why'. "ra'iti" means 'I have seen'. "hema" means 'they'. "chatim" means 'cut down' or 'defeated'. "nesogim achor" means 'retreating backwards'. "vegiborehem yukattu" means 'and their heroes are struck down'. "umanos nasu" means 'and they fled'. "velo hifnu" means 'and they did not turn'. "magor misabiv" means 'terror all around'. "neum-Yahveh" means 'says Yahveh'.
[JER.46.6] Let not the weak escape, and let not the strong escape. North by the river Euphrates they stumbled and fell. [§]
Al yanus haqal, ve'al yimalet hagibbor, tsafona al yad nehar-prat, kashlu venaplu.
This verse describes a failure of strength and escape. 'Al yanus' means 'let not escape', referring to the weak. 'Ve'al yimalet' means 'and let not escape', referring to the strong. 'Tsafona al yad nehar-prat' indicates a direction, 'north by the river Euphrates'. 'Kashlu venaplu' means 'they stumbled and fell'.
[JER.46.7] Who is this, like a rising river, like rivers whose waters surge? [§]
mee-zeh kah-yah-or ya-ah-leh kah-neh-har-ot yit-gah-ash-oo may-mahv
This verse asks a rhetorical question about who is like the rising river, whose waters surge like rivers. "Mee-zeh" means "who is this?". "Kah-yah-or" means "like a river". "Ya-ah-leh" means "will rise" or "ascends". "Kah-neh-har-ot" means "like rivers". "Yit-gah-ash-oo" means "will surge" or "will become turbulent". "May-mahv" means "waters".
[JER.46.8] Egypt is like a river that will rise, and like rivers the waters will surge. And he said, "I will rise to cover the land with lost cities and their inhabitants." [§]
Mitsrayim kay'or ya'aleh v'kahnaharot yitgoeshu mayim vayomer a'aleh akasseh erets obidah ir v'yoshevei bah.
Mitsrayim refers to Egypt. Kay'or means 'like a river'. Ya'aleh means 'will rise'. V'kahnaharot means 'and like rivers'. Yitgoeshu means 'will surge'. Mayim means 'waters'. Vayomer means 'and he said'. A'aleh means 'I will rise'. Akasseh means 'I will cover'. Erets means 'land'. Obidah means 'lost/destroyed'. Ir means 'city'. V'yoshevei bah means 'and its inhabitants'. This verse describes a divine declaration of rising up to cover the land with destruction, including cities and their inhabitants.
[JER.46.9] Let the horses go up and let the chariots exult, and let the heroes go out, Kush and Put, grasping shields, and Ludim grasping archers. [§]
alu hasusim vehitholalu harekhev veyetzeu hagibborim kush uput tofsay magen veludim tofsay dorkhey kashet.
This verse describes a military mobilization. "Alu" means 'go up' or 'ascend,' referring to the movement of troops. "Hasusim" means 'the horses.' "Vehitholalu" means 'and let them exult' or 'and let them boast.' "Harekhev" means 'the chariots.' "Veyetzeu" means 'and let them go out.' "Hagibborim" means 'the heroes' or 'the mighty ones.' "Kush" and "Put" are geographical locations/peoples. "Tofsey magen" means 'those grasping shields.' "Ludim" is a people or place. "Tofsey dorkhey kashet" means 'those grasping those who use bows,' or simply 'archers.'
[JER.46.10] And that day will belong to my Lord Yahveh of hosts, a day of vengeance to avenge himself on his enemies. The sword will devour and be filled and drink its fill of their blood, for it is a sacrifice to my Lord Yahveh of hosts in the land of the north by the river Euphrates. [§]
ve-hayom hahu la-Adonai YHVH tzevaot yom nekamah lehinakem mitzarai ve-echlah cherev ve-sav’ah ve-ravtah midamam ki zeveach la-Adonai YHVH tzevaot be-eretz tzafon el-nahar-prat.
This verse describes a day of vengeance belonging to my Lord Yahveh of hosts. It details a day where the sword will consume, be full, and drink its fill of the blood of enemies, as it is a sacrifice to my Lord Yahveh of hosts in the land to the north by the river Euphrates.
[JER.46.11] Go up to Gilead and take balm, virgin daughter of Egypt. In vain I have increased medicines, there is no relief for you. [§]
ali gil'ad u'k'hi tzri b'tulat bat-mitzrayim lashav hir'beiti r'fuot t'alah ein lach.
This verse is a complex metaphorical statement. "ali gil'ad" means "go up to Gilead". Gilead refers to a mountainous region and is often used as a place of medicinal herbs. "u'k'hi tzri" means "and take balm". "b'tulat bat-mitzrayim" means "the virgin daughter of Egypt", a reference to castor oil. "lashav" means "in vain". "hir'beiti r'fuot" means "I have increased medicines". "t'alah ein lach" means "there is no relief for you". The verse is speaking to a nation, likely Israel, and saying that despite all the medicines (remedies) provided, there is no relief for its situation. It's a lament about a hopeless condition.
[JER.46.12] The nations heard your disgrace, and your outcry filled the earth, for powerful warriors stumbled together; both of them fell. [§]
shama'u goyim q'lonech v'tzi'chatech mala'a ha'aretz ki-gibor b'gibor kashalu yachdav naf'lu sh'neihem.
This verse describes the nations hearing the disgrace and outcry of a people, filling the earth. It then states that powerful warriors have stumbled and fallen together, both of them. 'Shama'u' means 'they heard'. 'Goyim' means 'nations'. 'Q'lonech' means 'your disgrace'. 'V'tzi'chatech' means 'and your outcry'. 'Mala'a' means 'filled'. 'Ha'aretz' means 'the earth'. 'Ki' means 'for/because'. 'Gibor' means 'powerful/warrior'. 'Kashalu' means 'they stumbled'. 'Yachdav' means 'together'. 'Naf'lu' means 'they fell'. 'Sh'neihem' means 'both of them'.
[JER.46.13] The word that Yahveh spoke to the prophet Jeremiah is that Nebuchadnezzar, king of Babylon, will come to strike the land of Egypt. [§]
ha-da-var a-she-er di-ber Yahveh el-yir-me-ya-hu ha-na-vi la-vo Nevuchadrezzar me-lech Ba-vel le-ha-kot et-eretz mitz-rayim.
This verse describes the word that Yahveh spoke to the prophet Jeremiah concerning the coming of Nebuchadnezzar, king of Babylon, to strike the land of Egypt. 'Ha-da-var' means 'the word.' 'A-she-er' means 'that'. 'Di-ber' means 'spoke'. 'El' means 'to'. 'Yir-me-ya-hu' is the name Jeremiah. 'Ha-na-vi' means 'the prophet'. 'La-vo' means 'to come'. 'Nevuchadrezzar' is a proper name. 'Me-lech' means 'king'. 'Ba-vel' means 'Babylon'. 'Le-ha-kot' means 'to strike'. 'Et' is a particle. 'Eretz' means 'land'. 'Mitzrayim' means 'Egypt'.
[JER.46.14] Declare in Egypt, and proclaim in Migdol, and proclaim in Nof and in Tachpanches. Say, ‘Stand firm and prepare for yourself, for a sword has devoured those around you.’ [§]
hagidu b’mitzrayim v’hashmi’u b’migdol v’hashmi’u b’nof u’v’tachpanches imru hitjatzev v’hachen lach ki-achlah cherev s’vivecha.
This verse is a command to proclaim a message in various cities. ‘Mitzrayim’ is Egypt, ‘Migdol’ is a tower or stronghold, ‘Nof’ is a city, and ‘tachpanches’ is another city. The message is to prepare for war, as a sword has consumed those around them. ‘Hagidu’ means to declare or tell. ‘Hashmi’u’ means to cause to hear or proclaim. ‘Imru’ means say or declare. ‘Hitjatzev’ means to stand firm or prepare. ‘Hachen lach’ means prepare for yourself. ‘Achlah’ means to consume or devour. ‘Cherev’ means sword. ‘S’vivecha’ means around you.
[JER.46.15] Why were your strengths carried away and did not stand, for Yahveh pushed them? [§]
maddua nischaaf avirecha lo amad ki Yahveh hadafo
maddua - why; nischaaf - were carried away/swept; avirecha - your strength/heroes; lo amad - did not stand; ki - for/because; Yahveh - Yahveh; hadafo - He pushed/struck.
[JER.46.16] Many have stumbled and fallen; also, a person has fallen to his fellow, and they said, "Rise, and let us return to our nation and to the land of our birth, because of the sword of the Ionians." [§]
hirbah kosh’el, gam-nafal ish el-re’ehuhu vayomer kuma venashuvah el-amenu vel-eretz moladtenu mipnei cherev hayonah.
This verse describes a situation where many have fallen, and people are encouraging each other to return to their nation and homeland due to the sword of the Ionians (Greeks). ‘Hirbah’ means ‘many’, ‘kosh’el’ means ‘to stumble’ or ‘fall’. ‘Gam’ means ‘also’. ‘Nafal’ means ‘to fall’. ‘Ish’ means ‘man’ or ‘person’. ‘Re’ehuhu’ means ‘his fellow’. ‘Vayomer’ means ‘and he said’. ‘Kuma’ means ‘rise’ or ‘stand’. ‘Venashuvah’ means ‘and we will return’. ‘Am’ means ‘nation’ or ‘people’. ‘Eretz’ means ‘land’ or ‘country’. ‘Moladtenu’ means ‘our birth’ or ‘our homeland’. ‘Mipnei’ means ‘because of’ or ‘due to’. ‘Cherev’ means ‘sword’. ‘Hayonah’ refers to the Ionians, or Greeks.
[JER.46.17] They called there, Pharaoh, king of Egypt, one who passed the appointed time. [§]
qar'u sham par'oh melekh-mitzrayim sha'on he'avir hammo'ed
This verse describes the king of Egypt, Pharaoh, as one who passes the appointed time. "Qar'u" means "they called". "Sham" means "there". "Par'oh" is the name of the king of Egypt, Pharaoh. "Melekh-mitzrayim" means "king of Egypt". "Sha'on" means "to pass", "to go by", or "to vanish". "He'avir" means "he passed". "Hammo'ed" means "the appointed time" or "the season".
[JER.46.18] Truly, I live, says the King, Yahveh of hosts is His name, for like Tabor among the mountains and like Carmel by the sea, it will come. [§]
khai-ani ne-um-ha-melekh Yahveh tzeva-ot shmo ki ketavor be-harim ukhkar-mel bayam yavo.
This verse contains several key names and phrases. "Khai-ani" means "I live." "Ne-um" means "says" or "declares." "Ha-melekh" means "the king." "Yahveh" is the proper name of God. "Tzeva-ot" means "hosts" or "armies." "Shmo" means "His name." "Ketavor" is a mountain name, Tabor. "Be-harim" means "in the mountains." "Ukhkar-mel" is a mountain/coastal region name, Carmel. "Bayyam" means "by the sea." "Yavo" means "it will come". The verse is a declaration by God, asserting His living reality and illustrating His absolute power by comparing His coming to the prominence of well-known landmarks.
[JER.46.19] I will make vessels of exile for you, the one who dwells, daughter of Egypt, for it will be a desolation for a desolation, and it will be rescued from lacking an inhabitant. [§]
keli golah asi lach yoshevet bat-mitzrayim ki-nof leshamah tihyeh venitzatah me'ein yoshev.
This verse describes a prophecy concerning Egypt. 'Keli' means 'vessels'. 'Golah' means 'exile'. 'Asi' means 'I will make'. 'Lach' means 'for you'. 'Yoshevet' means 'the one who dwells'. 'Bat-mitzrayim' means 'daughter of Egypt'. 'Ki' means 'for/because'. 'Nof' means 'a waste/desolation'. 'Leshamah' means 'for a desolation'. 'Tihyeh' means 'it will be'. 'Venitzatah' means 'and it will be rescued/saved'. 'Me'ein' means 'from without/lacking'. 'Yoshev' means 'inhabitant/dweller'. Thus, the verse speaks of Egypt becoming desolate and lacking inhabitants, but ultimately being saved from utter destruction.
[JER.46.20] A beautiful heifer of Egypt comes, and an offering comes from the north. [§]
eg-lah yef-eh-fee-ah mitz-rah-eem keh-retz mee-tzah-fon bah bah
This verse describes a beautiful heifer coming from Egypt, and an offering coming from the north. 'Egleh' means heifer. 'Yefeh-pee-ah' means beautiful. 'Mitzrayim' is Egypt. 'Keretz' means an offering or cutting. 'Mitzahpon' means from the north. 'Bah bah' repeats the verb 'to come'.
[JER.46.21] Even her wages are within her, like young bulls being fattened, for even they have turned and fled together, they did not stand, for the day of their adversity has come upon them, the time of their judgment. [§]
gam-s'chireha b'kirba'ah k'eglei marbek ki-gam hemah hip'nu nasu yachdav lo amadu ki-yom eydam ba aleihem et p'kudatam.
This verse describes a coming judgment upon a people. It uses imagery of livestock (young bulls) being scattered and unable to stand, symbolizing the people’s inability to withstand the coming disaster. 'S'chireha' refers to her wages or hire, implying that even the rewards of their labor will not save them. 'Eydam' signifies a time of adversity or disaster. 'P'kudatam' refers to their appointed time of judgment or visitation.
[JER.46.22] Her voice is like a serpent walking, because with power they walk, and they come to her with axes, like woodcutters of trees. [§]
koh-lah kah-nah-khash yeh-lekh kee-kee beh-khay-eel yeh-lekh oo-vekhar-doo-moh-t bah-oo lah-h keh-khot-veh-ee eh-tzeem
This verse describes the sound and manner of approaching forces. "Koh-lah" refers to her voice. "Kah-nah-khash" means like a serpent. "Yeh-lekh" means he/it walks. "Kee-kee" means because. "Beh-khay-eel" means with power. "Bah-oo" means they come. "Lah-h" means to her. "Keh-khot-veh-ee" means like woodcutters. "Eht-zeem" means trees.
[JER.46.23] Cut down the forest, says Yahveh, for they are not being investigated because they have multiplied beyond number and there is no count for them. [§]
kar-too ya-ar-ah ne-oom-yeh-vah-veh kee lo yeh-chah-ker kee rab-boo may-ar-beh veh-eyn la-hem mis-par
This verse describes a cutting down of a forest, declared by Yahveh. It states that the reason for this cutting is because they have multiplied beyond number, and are not being investigated or understood. "Kar-too" means to cut a covenant or cut down. "Ya-ar-ah" means forest or woodland. "Ne-oom" means declaration, or said by. "Yeh-vah-veh" is the proper name of God. "Kee" means because or for. "Lo" means not. "Yeh-chah-ker" means to search out or investigate. "Rab-boo" means they have multiplied. "May-ar-beh" means beyond number, or countless. "Veh-eyn" means and there is not. "La-hem" means for them. "Mis-par" means number or count.
[JER.46.24] Egypt has been put to shame, given into the hand of the people of the north. [§]
hovisha bat-mitsrayim nitnah be-yad am-tsafon.
This verse describes the defeat and subjugation of Egypt. "Hovisha" means "she has been put to shame." "Bat-mitsrayim" literally means "daughter of Egypt", a poetic way to refer to the nation of Egypt itself. "Nitnah" means "was given." "Be-yad" means "into the hand of." "Am-tsafon" means "the people of the north."
[JER.46.25] Thus says Yahveh of hosts, the God of Israel: Indeed, I will visit judgment upon Ammon from it, and upon Pharaoh, and upon Egypt, and upon its gods, and upon its rulers, and upon Pharaoh, and upon those who trust in him. [§]
Amar Yahveh tzevaot Elohei Yisrael hinnei pokeid el-ammon minno ve'al-par'oh ve'al-mitzrayim ve'al-eloheiha ve'al-melacheha ve'al-par'oh ve'al habot'chim bo.
This verse consists of a declaration spoken by Yahveh, the God of hosts, the God of Israel. He states that He will visit judgment upon Ammon, Pharaoh, Egypt, the gods of Egypt, the rulers of Egypt, Pharaoh again, and those who trust in Pharaoh. "Amar" means 'said'. "Yahveh tzevaot" is 'Yahveh of hosts'. "Elohei Yisrael" is 'the God of Israel'. "Hinnei" means 'behold' or 'indeed'. "Pokeid" means 'to visit' - often in the sense of judging or inspecting. "El-ammon" is 'upon Ammon'. "Minno" means 'from it' or 'from him'. "Ve'al" means 'and upon'. "Mitzrayim" is 'Egypt'. "Eloheiha" is 'its gods'. "Melacheha" is 'its kings/rulers'. "Habot'chim bo" means 'those who trust in him' (Pharaoh).
[JER.46.26] And I will give them into the hand of those seeking their lives, and into the hand of Nebuchadnezzar, king of Babylon, and into the hand of his servants. And afterward, you will dwell as in days of old, says Yahveh. [§]
oo-net-tee-eem beh-yad mee-vahk-sheh-ee naf-shah-eem oo-veh-yad neh-voo-kahd-rehts-sar meh-lekh-bah-vel oo-veh-yad ah-vah-dahv vee-ah-khah-reh-ken tees-khone kee-may-keh-dem neh-oom-yah-veh.
This verse speaks of a future where a people will be delivered into the hands of those seeking their lives, specifically King Nebuchadnezzar of Babylon and his servants. Afterwards, they will dwell as in ancient times, as spoken by Yahveh.
[JER.46.27] And you, do not fear, my servant Jacob, and do not be dismayed, Israel, for behold, I will save you from afar, and your seed from the land of their captivity. And Jacob will return and be quiet and peaceful, and there will be no one to make him afraid. [§]
ve-atah al-tira avdi Yaakov ve-al-techat Yisrael ki hinei moshiacha merachok ve-et zaracha mei'eretz shivyam veshav Yaakov veshaket veshanaan ve-ein macharid.
This verse is God speaking to Jacob (Israel). 'Ve-atah' means 'and you'. 'Al-tira' is 'do not fear'. 'Avdi' is 'my servant'. 'Ki' means 'for'. 'Hinei' means 'behold' or 'here'. 'Moshiacha' means 'your savior'. 'Merachok' means 'from afar'. 'Ve-et zaracha' means 'and your seed'. 'Mei'eretz shivyam' means 'from the land of their captivity'. 'Veshav Yaakov' means 'and Jacob will return'. 'Veshaket' means 'and be quiet'. 'Veshanaan' means 'and at peace'. 'Ve-ein macharid' means 'and there will be no one to trouble'.
[JER.46.28] You, do not fear, my servant Jacob, says Yahveh, for I am with you. I will complete finishing among all the nations which I have driven you there, and I will not complete finishing you. I will discipline you for justice, and I will not cleanse you. [§]
atah al-tira avdi yaakov neum-Yahveh ki itcha ani ki eeseh kalah bekhal-hagoyim asher hidachticha shama ve-otcha lo-eeseh kalah ve-yissarticha lamishpat venakeh lo anakkecha.
This verse is a direct address from Yahveh to Jacob. It offers reassurance and a promise of preservation despite hardship. 'atah' means 'you'. 'al-tira' is a negative imperative meaning 'do not fear'. 'avdi' means 'my servant'. 'Yaakov' is the name 'Jacob'. 'neum-Yahveh' means 'says Yahveh'. 'ki' means 'for' or 'because'. 'itcha' means 'with you'. 'ani' means 'I'. 'eeseh kalah' means 'I will finish' or 'I will complete'. 'bekhal-hagoyim' means 'among all the nations'. 'asher hidachticha shama' means 'which I have driven you there'. 've-otcha lo-eeseh kalah' means 'and I will not finish you'. 've-yissarticha lamishpat' means 'and I will discipline you for justice'. 'venakeh lo anakkecha' means 'and I will not cleanse you'.
JER.47
[JER.47.1] That the word of Yahveh came to the prophet Jeremiah concerning the Philistines before Pharaoh struck Gaza. [§]
Asher haya devar-Yahveh el-Yirmeyahu hanavi el-Pelishtim beterem yakkeh Paroh et-Azzah.
This verse states that a word from Yahveh came to the prophet Jeremiah concerning the Philistines before Pharaoh struck Gaza. 'Asher' indicates 'that' or 'which'. 'Haya' means 'was'. 'Devar' is 'word'. 'El' means 'to' or 'concerning'. 'Yirmeyahu' is the name Jeremiah. 'Hanavi' is 'the prophet'. 'Pelishtim' is 'the Philistines'. 'Beterem' means 'before'. 'Yakkeh' means 'strike'. 'Paroh' is 'Pharaoh'. 'Et' is a grammatical particle. 'Azzah' is 'Gaza'.
[JER.47.2] Thus says Yahveh: Behold, waters are coming from the north, and they will become a torrent stream, and they will overflow the land and its fullness, city and its inhabitants. And people will cry out, and all who dwell in the land will wail. [§]
koh amar Yahveh hinei mayim olim mitzafon vehayu lenachal shoteph veyishtfu eretz umelo'ah, ir veyoshvei bah vezaku ha'adam veheilil kol yoshev ha'aretz.
This verse describes a coming flood. "Koh amar" means "thus says". "Yahveh" is the proper name of God. "Hinei" means "behold". "Mayim" means "waters". "Olim" means "ascending" or "coming". "Mitzafon" means "from the north". "Vehayu" means "and they will become". "Lenachal shoteph" means "to a torrent stream". "Veyishtfu" means "and they will overflow". "Eretz umelo'ah" means "the land and its fullness". "Ir veyoshvei bah" means "city and its inhabitants". "Vezaku ha'adam" means "and people will cry out". "Veheilil kol yoshev ha'aretz" means "and all who dwell in the land will wail.
[JER.47.3] From the sound of the rushing of the hooves of his mighty ones, from the noise of his chariot, the multitude of his wheels, fathers did not turn to sons from weakness of hands. [§]
mikol sha'atat parsot avirav, merash lerikvo, hamon galgilav. Lo hipnu avot el banim merifyon yadayim.
This verse describes a powerful and terrifying display, likely of Yahveh in battle. 'mikol sha'atat parsot avirav' means 'from the sound of the rushing of the hooves of his mighty ones'. 'merash lerikvo' means 'from the noise of his chariot'. 'hamon galgilav' means 'the multitude of his wheels'. 'Lo hipnu avot el banim' means 'fathers did not turn to sons'. 'merifyon yadayim' means 'from weakness of hands'. The verse describes a scene of such overwhelming power that it disrupted familial relationships and caused helplessness.
[JER.47.4] On the day that comes to plunder all the Philistines, to destroy Tyre and Sidon, every surviving helper, because Yahveh plunders the Philistines, the remnant of the island of Caphtor. [§]
al-hayom haba lishdod et-kol-plistim lehakrit letzor ultzidon kol sarid ozer ki-shoded Yahveh et-plistim shearit iy kaftor
This verse describes a coming day of devastation upon the Philistines, with the intention of utterly destroying the cities of Tyre and Sidon, and any remaining helpers. It asserts that Yahveh is the one who will bring this devastation to the Philistines, leaving only a remnant of the island of Caphtor.
[JER.47.5] Come, baldness to Gaza! Ashkelon is likened to the remainder of their valley. How long will you shave yourselves? [§]
bah-ah kar-chah el-az-zah, nid-meh-tah ash-kel-on sheh-eh-reet im-kahm, ad-mah-tai tit-god-dee.
This verse is from the Book of Amos. It speaks of the destruction coming upon the Philistine cities of Gaza and Ashkelon. 'Bah-ah' is a command implying 'come'. 'Kar-chah' refers to baldness, symbolically representing complete devastation. 'El-az-zah' is 'to Gaza'. 'Nid-meh-tah' means 'is likened' or 'becomes similar to'. 'Ash-kel-on' is 'Ashkelon'. 'Sheh-eh-reet' means 'remainder'. 'Im-kahm' means 'of their valley'. 'Ad-mah-tai' means 'how long'. 'Tit-god-dee' means 'will you shave yourself?' (referring to mourning customs).
[JER.47.6] Alas, sword to Yahveh, until when will you not be quiet? Gather, do not prepare, be calmed, and be silent. [§]
Hoy kher-ev la-Yahveh ad-anah lo tish-ko-ti he-es-fee al-ta-er-ech he-rah-ge-ee vad-o-mee
This verse is a direct address to a sword. "Hoy" is an interjection expressing lament or woe. "Kher-ev" means sword. "La-Yahveh" means 'to Yahveh'. "Ad-anah" means 'until when'. "Lo tish-ko-ti" means 'will you not be quiet'. "He-es-fee" means 'gather'. "Al-ta-er-ech" means 'do not refine/prepare'. "He-rah-ge-ee" means 'be calmed'. "Vad-o-mee" means 'and be silent'. Therefore, it's a lament addressed to a sword, questioning how long it will not rest, commanding it to gather (perhaps referring to bloodshed) and not prepare further, and to be calmed and silent.
[JER.47.7] How can Ashkelon rest, since Yahveh has commanded her? God has decreed concerning Ashkelon and the seashore there is where he has appointed it. [§]
‘eyk tishqoti va-Yahveh tsivah-lah. El-Ashkelon ve-el-hof ha-yam sham ye’adah.
This verse asks how Ashkelon will remain quiet, as Yahveh has commanded it. Specifically, Yahveh has given a decree concerning Ashkelon and the coastal region.
JER.48
[JER.48.1] To Moab, thus says Yahveh of hosts, the Gods of Israel: Woe to Nebo, for it is despoiled, brought to ruin, captured is Kiryathaim, brought to ruin is the stronghold, and it is destroyed. [§]
le-mo-av koh-amar Yahveh tzeva-ot Elohei Yisrael hoy el-nevo ki shudadah hobishah nilkedah kiryatayim hobishah hamisgab vachatah.
This verse is a prophetic utterance directed towards Moab. 'le-Moav' means 'to Moab'. 'koh-amar' means 'thus says'. 'Yahveh tzeva-ot' means 'Yahveh of hosts'. 'Elohei Yisrael' means 'the God of Israel'. 'hoy' is an interjection expressing woe. 'el-nevo' means 'to Nebo'. 'ki' means 'for'. 'shudadah' means 'it is despoiled'. 'hobishah' means 'it is brought to ruin'. 'nilkedah' means 'it is captured'. 'kiryatayim' is a place name, 'Kiryathaim'. 'hamisgab' means 'the stronghold'. 'vachatah' means 'and it is destroyed'.
[JER.48.2] There is no more glory of Moab. In Cheshbon they have thought evil upon her. Go and cut her off from a nation. Also, the wasting will be silent after you, the sword will go. [§]
Ein od tehillat Mo'av; beCheshbon chashvu aleha ra'ah lechu venakhritenna migoy gam madmen tidomimi achareych telech charev.
This verse describes the end of Moab’s glory. 'Ein od' means 'there is no more'. 'Tehillat' means 'glory'. 'Mo'av' is the name Moab. 'BeCheshbon' means 'in Cheshbon'. 'Chashvu' means 'they have thought'. 'Aleha' means 'upon her'. 'Ra'ah' means 'evil'. 'Lechu' means 'go'. 'Venakhritenna' means 'and cut her off'. 'Migoy' means 'from a nation'. 'Gam madmen' means 'also the wasting'. 'Tidomimi' means 'will be silent'. 'Achareych' means 'after you'. 'Telech' means 'will go'. 'Charev' means 'sword'. This is a prophetic statement declaring the destruction and silencing of Moab’s power and identity.
[JER.48.3] A voice of a cry from Mekharonayim, desolation and breaking, great. [§]
Kol tze'akah mekharonayim, shod vashaver gadol.
Kol means 'voice'. Tze'akah means 'a cry' or 'shout'. Mekharonayim is a place name, likely meaning 'two openings' or 'two nostrils', often associated with a difficult or narrow passage. Shod means 'desolation' or 'destruction'. Vashever means 'and breaking' or 'and shattering'. Gadol means 'great' or 'large'.
[JER.48.4] Moab is broken. Let them proclaim a cry of their lamentations. [§]
nish-beh-rah mo-av, hish-mee-oo zeah-kah tze-oo-ray-hav
This verse describes the breaking of Moab and the outcry of its lamentations. 'Nish-beh-rah' means 'it is broken'. 'Moav' is the name of the nation, Moab. 'Hish-mee-oo' means 'they cause to hear' or 'proclaim'. 'Zeah-kah' means 'a cry' or 'outcry'. 'Tze-oo-ray-hav' means 'their lamentations' or 'their cries of distress'.
[JER.48.5] Because the one ascending with the tablets will ascend with weeping, because at the descent of Mount Horonaim, enemies heard the sound of breaking. [§]
ki ma'aleh haluhot bivchi ya'aleh-bechi ki be-morad horonayim tsarei tza'akat-shever shame'u.
This verse describes the ascent of the tablets and a lamentation. 'Ma'aleh haluhot' refers to someone ascending with the tablets. 'Bivchi' means 'in weeping'. 'Ya'aleh-bechi' means 'he will ascend with weeping'. 'Be-morad horonayim' refers to the descent of Mount Horonaim. 'Tsarei tza'akat-shever' means 'enemies heard the sound of breaking'. 'Shame'u' means 'they heard'.
[JER.48.6] Flee, deliver your souls, and let them be like the antelope in the wilderness. [§]
nu-soo mal-too naf-she-chem ve-tee-yeh-nah kah-ah-ro-air bah-mid-bar
This verse contains a command to flee and deliver the soul. It uses the verb 'nu-soo' which means to flee or escape, and 'mal-too' which is a command to deliver or save. 'Naf-she-chem' is 'your soul' in the plural form, and 'kah-ah-ro-air' means 'like an antelope'. 'Bah-mid-bar' means 'in the wilderness'. The verb 'tee-yeh-nah' means 'may it be' or 'let it be'.
[JER.48.7] Because of your trust in your works and in your treasures, even you will be captured. And it will go forth like Kemosh into exile, its priests and its rulers together. [§]
ki ya'an bit'chech bema'asayich ube'otzarotayich gam-at tilacheidi veyatsa kemoish bagolah kohaneyv vesarav yachad.
This verse discusses a consequence of trusting in one's own works and treasures. 'ki ya'an' means 'because'. 'bit'chech' means 'your trust'. 'bema'asayich' means 'in your works'. 'u'be'otzarotayich' means 'and in your treasures'. 'gam-at' means 'even you'. 'tilacheidi' means 'will be captured'. 'veyatsa' means 'and will go forth'. 'kemosh' is a proper noun, the name of a god. 'bagolah' means 'into exile'. 'kohaneyv' means 'its priests'. 'vesarav' means 'and its rulers'. 'yachad' means 'together'.
[JER.48.8] And a destroyer will come to every city and city, and no city will escape, and the valley will be ruined and the plain will be devastated, as said Yahveh. [§]
ve-ya-vo shoh-ded el-kol-eer ve-eer lo tee-mah-let ve-ah-vad ha-eh-mek ve-neesh-mad ha-mee-shore ah-sher ah-mar Yahveh.
This verse describes a widespread destruction. "shoded" means a despoiler or destroyer. "kol eer ve eer" means every city and city. "lo timalet" means will not escape. "haemek" means the valley. "hamishor" means the plain. "ahsher amar Yahveh" means that said Yahveh.
[JER.48.9] Give a token to Moab, for it will be utterly ruined, and its cities will become a wasteland with no one inhabiting them. [§]
tenu tsits lemoav ki natsoa tetsaea ve'areha leshamma tihyeina me'ein yoshev bahen.
This verse commands giving a portion or token (tsits) to Moab. It states Moab will be utterly ruined (natsoa tetsaea) and its cities will become a wasteland (leshamma), devoid of any inhabitants (me'ein yoshev bahen). The verse is a prophetic utterance of judgment.
[JER.48.10] Cursed is the one who does the work of Yahveh deceitfully, and cursed is the one who restrains the sword from blood. [§]
arur oseh melakhet Yahveh remiyah ve'arur moneh harbo midam
This verse contains several words requiring literal translation. "Arur" means cursed. "Oseh" means one who makes or does. "Melakhet" means work or deed. "Yahveh" is the proper name of God. "Remiyah" means deception or deceit. "Moneh" means one who restrains or holds back. "Harbo" means the sword. "Midam" means from blood.
[JER.48.11] Moab has been at ease since its youth, and it rests within its boundaries. It has not been emptied from vessel to vessel, nor has it gone into exile. Therefore, its taste remains within it, and its scent has not faded. [§]
Sha'anan Mo'av min'urav v'shoket hu el-sh'marav v'lo-hurak mikli el-kli uvagola lo halach al-ken amad ta'amo bo v'reicho lo namar.
This verse describes the complacency of Moab. "Sha'anan" refers to a state of tranquility or ease. "Moab" is the name of the nation. "Min'urav" means "from its youth". "Shoket" means "quiet" or "at rest". "El-sh'marav" refers to "its boundaries" or "its guards". "Lo-hurak" means "was not emptied". "Mikli el-kli" means "from vessel to vessel" and is a metaphor for being moved around or changed. "Uvagola lo halach" means "and did not go into exile". "Al-ken" means "therefore" or "for this reason". "Amad ta'amo bo" means "its taste stood in it" or "its flavor remained". "V'reicho lo namar" means "and its scent did not fade".
[JER.48.12] Therefore, behold, days are coming, declares Yahveh, and I will send against him famine and those who waste him, and his vessels will be emptied, and his corpses will be scattered. [§]
lakhen hinnah yamim ba'im ne'um Yahveh veshilachti lo tzo'im vetze'uhu vechilav yariku venivle'hem yenappetz
This verse speaks of a coming time when Yahveh will send against someone – implied to be Pharaoh – famine and destruction. "Lakhen" means therefore. "Hinnah" means behold. "Yamim ba'im" means days are coming. "Ne'um Yahveh" means declares Yahveh. "Veshilachti lo" means and I will send to him. "Tzo'im" means famine. "Vetze'uhu" means and those who waste him. "Vechilav yariku" means and his vessels will be emptied. "Venivle'hem yenappetz" means and his corpses will be scattered.
[JER.48.13] And Moab will be shamed from Chemosh, as the house of Israel was shamed from the house of El, from their place of trust. [§]
u-vosh mo'av mik-mo'osh ka-asher-boshoo beit yisrael mi-beit el miv-techam.
This verse compares the shame of Moab related to their god, Chemosh, with the shame of the house of Israel related to their place of trust, the house of El. 'Boshoo' means 'they were shamed'. 'Mik' means 'from'. 'Ka-asher' means 'as'. 'Mivtecham' means 'their place of trust'.
[JER.48.14] How do you say, "We are heroes, and valiant men for battle"? [§]
eyk to'amru giborim anakhnu ve'anshei khayil lamlikhama
This verse asks a rhetorical question. "Eyk" means "how". "To'amru" means "you say". "Giborim" means "heroes" or "strong ones". "Anakhnu" means "we". "Ve" means "and". "Anshei khayil" means "men of strength" or "valiant men". "Lamlikhama" means "to the war" or "for battle". The verse is questioning how they can claim to be strong when facing a battle.
[JER.48.15] Moab is destroyed, and its cities have been ruined, and the choice of its young men have gone down to the slaughter. Thus declares the King, Yahveh of hosts, His name. [§]
Shudad Mo'av ve'areha'ala umivchar bachurav yardu latavach. Ne'um-hammelech, Yahveh tzeva'ot shmo.
This verse describes the destruction of Moab. "Shudad" means 'destroyed'. "Mo'av" is the name of the nation Moab. "Ve'areha'ala" means 'and its cities have gone up' (implying ruined). "Umivchar bachurav" means 'and the choice of its young men'. "Yardu latavach" means 'have gone down to the slaughter'. "Ne'um-hammelech" means 'declares the King'. "Yahveh tzeva'ot shmo" means 'Yahveh of hosts, His name'.
[JER.48.16] Near is the steam of Moab to come, and its ruin is very swift. [§]
kah-rov aide-mo-ahv lah-vo vuh-rah-toh mee-heh-rah meh-ode
This verse describes Moab drawing near to come and its ruin being very swift. 'Karov' means near. 'Eide-Moab' is literally the steam or vapor of Moab, signifying its imminent arrival or influence. 'Lavo' means to come. 'Ra'ato' means its ruin or disaster. 'Miharah' means swiftly or quickly. 'Meod' means very or exceedingly.
[JER.48.17] Wander to him, all around him, and all those who know his name, say, "How has the staff of strength been broken, the scepter of glory shattered?" [§]
nudu lo kol-sivivav uchol yod'ei shmo imru eikhah nishbar mateh-oz makeil tif'arah
This verse describes a lament over a broken staff of strength and a shattered scepter of glory. 'Nudu' means to wander or to be dispersed. 'Lo' means 'to him'. 'Sivivav' means 'around him'. 'Yod'ei shmo' means 'those who know his name'. 'Imru' means 'say'. 'Eikhah' means 'how'. 'Nishbar' means 'was broken'. 'Mateh-oz' means 'staff of strength'. 'Makeil tif'arah' means 'scepter of glory'.
[JER.48.18] Descend from your glory, O savior god of Dibon, for the destroyer of Moab has risen against you. They have ruined your strongholds. [§]
rdi mikabod yishvi bat dibon ki shoded moav ala bak shicheit mivtzareik
This verse is an address to Dibon, a city of Moab. It speaks of its destruction. Let's break down the names: 'yishvi' is a form of 'yasha' meaning 'to save,' thus referring to a savior god or a place associated with salvation. 'Dibon' is a place name. 'Moav' is the name of a nation. The verbs indicate descent from glory, attack, and ruin. 'Shoded' is a destroyer or plunderer.
[JER.48.19] God of the way, concerning my standing and my observation, she who dwells in desolation: ask for shelter and escape. My saying is, what has become of you? [§]
El-derekh 'imdee ve-tsapee yoshevet 'arorer sha'alee-nahs ve-nimlata imree mah-nihyatah.
This verse is a poetic address, likely spoken by the land itself or a personified place to someone seeking guidance. 'El derekh' literally means 'God of the way' or 'God of the road.' 'Imdee' refers to the speaker's standing or position. 'Tsapee' refers to looking or observing. 'Yoshevet arorer' describes someone sitting or dwelling in a desolate place. 'Sha'alee-nahs' is a request for shelter or escape. 'Nimlata' means to flee or escape. 'Imree' is 'my saying' or 'my word.' 'Mah-nihyatah' means 'what has become of you?' or 'what happened to you?'
[JER.48.20] Moab is shamed because it has been struck; let there be a cry in Arnun, for Moab is plundered. [§]
ho-veesh mo-av kee-khat-tah hay-lee-lee v’ze-ah-kee ha-gee-doo be-ar-non kee shood-dad mo-av.
This verse speaks of Moab being shamed and crying out. It references a specific location, Arnun, and states that Moab has been plundered. The verbs and nouns are directly related to the experience of shame, defeat, and loss.
[JER.48.21] And judgment comes to the land of the plain, to Cholon and to Yahatzah, and upon Meofat. [§]
u mishpat ba el-eretz hamishor el-cholon ve el-yahatzah ve al-meofat.
This verse discusses a judgment coming upon specific places. "Mishpat" means judgment. "Eretz" means land or earth. "Hamishor" signifies the plain. "Cholon" and "Yahatzah" are place names. "Meofat" is another place name, or perhaps a descriptive term related to appearance or covering. The preposition "el" means "to" or "toward". "Ve" means "and". "Al" means "upon".
[JER.48.22] And to Dibon and to Nebo and to the house of Diblataim. [§]
ve-al-div-von ve-al-nev-vo ve-al-beit div-la-ta-yim
This verse lists place names. 'Ve' means 'and'. 'Al' means 'upon' or 'to'. 'Divvon', 'Nevvo', and 'Beit Divlatayim' are proper nouns, likely names of cities or regions. 'Beit' means 'house of' or 'family of'. 'Divlatayim' is a compound name and likely refers to two locations or families.
[JER.48.23] And upon Kiryatayim and upon the house of Gamul and upon the house of Meon. [§]
ve-al kir-ya-ta-yim ve-al-beit ga-mool ve-al-beit me-on
This verse lists locations. 've-al' means 'and upon' or 'and to'. 'Kir-ya-ta-yim' is a place name, likely meaning 'two cities'. 'beit' means 'house of' or 'family of'. 'ga-mool' and 'me-on' are place names.
[JER.48.24] And upon the cities and upon Bazrah, and upon all the cities of the land of Moab, both the distant ones and the near ones. [§]
ve-al-kri-yot ve-al-baz-rah ve-al kol-a-rei eretz mo-av ha-re-ho-kot ve-ha-kro-vot
This verse lists locations. 'Ve-al' means 'and upon'. 'Kri-yot' means 'cities' or 'towns'. 'Baz-rah' is a specific city name. 'Kol' means 'all'. 'A-rei' means 'cities of'. 'Eretz' means 'land'. 'Mo-av' is the name of a nation. 'Ha-re-ho-kot' means 'the distant ones'. 'Ve-ha-kro-vot' means 'and the near ones'.
[JER.48.25] The horn of Moab has been cut off, and his arm has been broken, a declaration of Yahveh. [§]
nig'da'ah keren mo'av u'zro'o nish'barah ne'um Yahveh
This verse describes the breaking of Moab's horn and arm, a metaphorical representation of their power and strength being broken. 'Nig'da'ah' means 'has been cut off'. 'Keren' means 'horn'. 'Mo'av' is the name Moab. 'U'zro'o' means 'and his arm'. 'Nish'barah' means 'has been broken'. 'Ne'um' means 'declaration of'. 'Yahveh' is the name of God.
[JER.48.26] They have hired him, because against Yahveh he has grown great, and Moab is confident in his arrogance, and he also will be for mockery. [§]
hashekiruhu ki al-Yahveh higdil vesapak Moav bekiao vehaya lisehok gam-hu
This verse describes Moab’s arrogance and impending humiliation. 'Hashekiruhu' implies 'hire him' or 'pay him wages,' but in this context it signifies Moab’s attempt to secure aid against Israel. 'Ki al-Yahveh higdil' means 'because against Yahveh he has grown great,' implying Moab's prideful opposition to Yahveh. 'Vesapak Moav bekiao' translates to 'and Moab is confident in his arrogance,' or 'Moab swells with pride.' 'Vehaya lisehok gam-hu' signifies 'and he also will be for mockery,' meaning Moab will become a laughingstock.
[JER.48.27] And if the amusement was not yours, Israel, if it is found among thieves, for by the words of your mouth it will totter. [§]
ve-im lo ha-sachok haya lecha Yisrael im-be-ganavim nimtza ki-midei devarecha bo titnodad.
This verse uses a complex rhetorical structure and metaphorical language. Let's break it down:
* "ve-im" - and if
* "lo" - not
* "ha-sachok" - the amusement (or joke)
* "haya lecha" - was to you
* "Yisrael" - Israel (the people)
* "im-be-ganavim nimtza" - if among thieves it is found
* "ki-midei devarecha bo titnodad" - for by the words of your mouth it will totter.
[JER.48.28] Abandon the cities and dwell in the rock, you inhabitants of Moab. And be like a dove nesting in the cleft of a narrow opening. [§]
izvu arim vesikhnu baselach yoshevay moav vihyu keyona tekannen be'evrei pi-fachath.
This verse is a command and a simile. "izvu" means 'abandon' or 'forsake'. "arim" means 'cities'. "vesikhnu" means 'and dwell'. "baselach" means 'in the rock'. "yoshevay moav" means 'inhabitants of Moab'. "vihyu" means 'and be'. "keyona" means 'like a dove'. "tekannen" means 'nest'. "be'evrei pi-fachath" means 'in the clefts of a narrow opening'. The verse is telling the people of Moab to abandon their cities and dwell in the rock, and to be like a dove nesting in a cleft.
[JER.48.29] We have heard of the height of Moab, it is very proud, its height and its arrogance and the exaltation of its heart. [§]
sha-mah-nu ga-on-mo-av geh-eh me-od gav-ho-o u-ge-o-no-o ve-ga-a-va-to ve-room liv-bo
This verse describes the perceived arrogance of Moab. "Shama" means to hear or understand. "Gaon" means height or pride. "Moav" is the name of the nation Moab. "Geh" means proud. "Meod" means very. "Gav" means high. "Gaon" again is height/pride. "Gaavah" means arrogance. "Room" means exalted. "Liv" means heart.
[JER.48.30] I have known, says Yahveh, His plans, but not so. His creations, not so they did. [§]
a-nee ya-da-tee ne-oom-ye-ho-vah ev-ra-toh ve-lo-ken ba-day-v lo-ken a-soo
This verse consists of several parts. "a-nee" means "I". "ya-da-tee" means "I have known". "ne-oom-ye-ho-vah" means "says Yahveh". "ev-ra-toh" means "His plans". "ve-lo-ken" means "but not so". "ba-day-v" means "His creations". "lo-ken" again means "not so". "a-soo" means "they did". The verse overall speaks of Yahveh's plans and creations differing from what people believe or expect.
[JER.48.31] Therefore, upon Moab I will wail, and to Moab, all of it, I will cry out. To the people of Kir-Heresh it will be known. [§]
al-ken al-moav ayelil u-le-moav kulloh ez'ak el-anshei kir-heres yehgeh.
This verse comes from Isaiah 15:1. 'al-ken' means 'therefore'. 'al-moav' means 'upon Moab'. 'ayelil' means 'I will wail'. 'u-le-moav' means 'and to Moab'. 'kulloh' means 'all of it' or 'its entirety'. 'ez'ak' means 'I will cry out'. 'el-anshei' means 'to the people of'. 'kir-heres' is the name of a city, Kir-Heresh. 'yehgeh' means 'it will be known' or 'I will declare'. The verse is a lament over the destruction of Moab.
[JER.48.32] From my weeping, helper, I will weep for you. The vine, my surrounding, your plantings have passed from sea to sea. Helper has touched at your end and at your gathering a robber has fallen. [§]
mib'chi ya'zer ev'ke-lach ha'gefen siv'mah netishotayich avru yam ad yam ya'zer naga'u al-keitz'ech ve'al-btzi'rech shoded napal.
This verse describes a lament, likely spoken by the vine (representing Israel) to Yahveh. It expresses deep sorrow and recounts a history of suffering. 'mib'chi ya'zer' means 'from my weeping, helper'. 'ev'ke-lach' is 'I will weep for you'. 'ha'gefen' is 'the vine'. 'siv'mah' is 'my surrounding'. 'netishotayich' means 'your plantings' or 'your shoots'. 'avru yam ad yam' is 'they have passed sea to sea'. 'ya'zer naga'u' means 'helper has touched'. 'al-keitz'ech' means 'at your end' or 'at your harvest'. 've'al-btzi'rech' means 'and at your gathering'. 'shoded napal' means 'a robber has fallen'.
[JER.48.33] And joy and gladness will be gathered from Carmel and from the land of Moab, and wine I have stopped from the vineyards; no one will tread; no treading, no treading. [§]
ve-ne-es-pah sim-chah va-gil mikar-mel u-mei-eretz mo-av ve-yayin mi-qa-vim hish-bat-ti lo-yid-roch he-dad he-dad lo he-dad
This verse speaks of joy and gladness ceasing from Carmel and Moab, and wine being stopped from the vineyards, with no treading of grapes.
[JER.48.34] From the outcry of Heshbon, to Elaleh, to Yahatz, they gave their voice; from Tzoar to Horonayim, a third calf, for even the waters of leopards will become desolations. [§]
mi-za-a-kat chesh-bon ad-el-a-leh ad-ya-hatz nat-nu ko-lam mit-zo-ar ad-kho-ro-na-yim eg-lat shli-shi-yah ki gam-mei nim-rim li-mesh-a-mot yih-yu.
This verse describes a lamentation or outcry spreading from various towns. 'Cheshbon' and 'Elaleh' and 'Yahatz' and 'Tzoar' and 'Horonayim' are all place names. 'Eglat shlishiyah' is 'a third calf', often interpreted as a symbol of mourning or offering. 'Mei nimrim' means 'waters of leopards', likely referring to a specific stream or area, and 'li-meshamot' means 'for desolations', implying they will become barren or destroyed.
[JER.48.35] And I will silence Moab, declares Yahveh, one who offers sacrifice on a high place and who makes offerings to their gods. [§]
v'hishbati l'moav ne'um Yahveh ma'aleh bamah u'maktir le'elohav.
This verse is a prophetic declaration concerning Moab. 'V'hishbati' means 'and I will cause to cease' or 'and I will silence.' 'L'moav' means 'to Moab.' 'Ne'um Yahveh' means 'declares Yahveh.' 'Ma'aleh bamah' refers to 'one who offers sacrifice on a high place.' 'U'maktir' means 'and who makes offerings.' 'Le'elohav' means 'to their gods.' The overall meaning is a declaration that offerings to Moab's gods will be stopped.
[JER.48.36] Therefore, my heart wails like pipes for Moab, and my heart wails like pipes for the people of Kir-Heresh. Therefore, the remainder of their possessions are lost. [§]
al-ken liv-ee le-mo-av ka-chal-lee-leem ye-he-meh ve-liv-ee el-an-shee keer-cheresh ka-chal-lee-leem ye-he-meh al-ken yit-rat a-sah a-va-doo.
This verse speaks of the heart’s response to Moab and the people of Kir-Heresh. The word 'ken' means 'thus' or 'therefore'. 'Livvee' means 'my heart'. 'Moav' refers to Moab. 'Ka' means 'like' or 'as'. 'Chalileem' refers to pipes, flutes, or wind instruments. 'Yehemeh' means ‘will sound’ or ‘will wail’. 'Anshee' means 'men of' or 'people of'. 'Keer-cheresh' is the proper name Kir-Heresh. 'Yitrat' refers to the residue or remainder. 'Asah' means 'doing' or 'work' but can refer to possessions or wealth. 'Avadoo' means 'they are lost' or 'they perish'.
[JER.48.37] For every head is made bald, and every beard is polled. Upon all hands are gatherings, and upon the loins sackcloth. [§]
kee kol-rosh kar-chah vee kol-zakan ger-oo-ah al kol-ya-daiym gedudot vee al-mat-nayim sak.
This verse describes a scene of mourning and lamentation. "Rosh" means head, and "kar-chah" means baldness, suggesting shaved heads as a sign of grief. "Zakan" means beard, and "ger-oo-ah" means polled or made bare, indicating shaved beards. "Yadayim" means hands, and "gedudot" refers to gatherings or groups, but in this context suggests calloused or worn hands from mourning. "Matnayim" means loins or sides, and "sak" means sackcloth, a rough material worn as a sign of repentance and sorrow.
[JER.48.38] Upon all the rooftops of Moab and in all its streets is lamentation, for I have broken Moab like a vessel in which there is no desire, says Yahveh. [§]
al kol gagot moav ubirchovoteha kuloh misped ki-shavarti et-moav kichli ein-chepet bo neum Yahveh
This verse describes lamentation over Moab. 'al kol gagot' means 'upon all the rooftops', which were traditional places for mourning. 'ubirchovoteha kuloh' means 'and in all its streets'. 'misped' means 'lamentation'. 'ki-shavarti et-moav' means 'for I have broken Moab'. 'kichli' means 'like a vessel'. 'ein-chepet bo' means 'there is no desire in it'. 'neum Yahveh' means 'says Yahveh'.
[JER.48.39] How has the daughter of Heshbon ceased? How has Moab turned its back? Moab will be a disgrace and an object of derision to all those around it. [§]
‘eykh khatta heylilu ‘eykh hifneh-‘oref mo’av bosh vehayah mo’av lishkhok ulimkhitah lekhol-sivivav.
This verse asks how the daughter of Heshbon has ceased, and how Moab has turned its back. It states Moab will become a laughingstock and an object of derision to all those around it. ‘eykh means ‘how’ or ‘alas’. khatta means ‘to cease’ or ‘to fall’. heylilu refers to the daughter of Heshbon. hifneh-‘oref means ‘to turn back’ or ‘to reject’. mo’av is Moab. bosh means ‘shame’ or ‘disgrace’. vehayah means ‘and it will be’. lishkhok means ‘for a laughingstock’. ulimkhitah means ‘and for derision’. lekhol-sivivav means ‘to all those around it’.
[JER.48.40] For thus says Yahveh: Behold, like an eagle will flap and spread its wings to Moab. [§]
kee-koh amar Yahveh hinneh ka-nesher yid-eh u-parash kenafav el-Moav
This verse comes from Isaiah 16:1. 'Kee-koh' means 'thus', or 'for thus'. 'Amar' means 'said'. 'Yahveh' is the proper name of God. 'Hinneh' means 'behold'. 'Ka-nesher' means 'like an eagle'. 'Yid-eh' means 'will soar', or 'will flap'. 'U-parash' means 'and will spread'. 'Kenafav' means 'its wings'. 'El-Moav' means 'to Moab'.
[JER.48.41] The cities are taken, and the strongholds are seized. And it will be on that day that the heart of the warriors of Moab will be like the heart of a woman in distress. [§]
nilkheda hakriyot vehametzadot nitpasa vehaya lev giborei moav bayom hahu kleb isha metzara.
This verse describes the capture of Moabite strongholds and the demoralization of Moab’s warriors. 'Nilkheda' means 'are taken', referring to the cities. 'Hakriyot' refers to 'the cities'. 'Vehametzadot' means 'and the strongholds'. 'Nitpasa' means 'are seized'. 'Vehaya' means 'and it will be'. 'Lev giborei moav' means 'the heart of the warriors of Moab'. 'Bayom hahu' means 'on that day'. 'Kleb isha metzara' is a simile, meaning 'like the heart of a woman in distress'.
[JER.48.42] And Moab will be destroyed from being a people, because they have acted presumptuously against Yahveh. [§]
v'nishmad mo'av me'am ki al-Yahveh higdil.
This verse states that Moab will be destroyed from being a people because they have acted presumptuously against Yahveh. 'v'nishmad' means 'and will be destroyed'. 'mo'av' is the name of the nation, Moab. 'me'am' means 'from a people'. 'ki' means 'because'. 'al' means 'against'. 'Yahveh' is the proper name of God. 'higdil' means 'he has acted presumptuously' or 'he has grown proud'.
[JER.48.43] Fear and terror and destruction are upon you, you who dwell in Moab, declares Yahveh. [§]
pakhad va-pakhat va-pakh alekha yoshev moav ne-um-yahveh.
This verse is a prophecy of doom against Moab. "Pakhad" (fear), "pakhat" (terror), and "pakh" (destruction) are all used as nouns here, describing what is coming upon Moab. "Alekha" means "upon you". "Yoshev moav" is "dweller of Moab" or "you who dwell in Moab". "Ne-um-yahveh" means "declares Yahveh".
[JER.48.44] He who flees from fear will fall into the trap, and he who ascends from the trap will be caught in the snare, for I will bring against her, against Moab, a year of their visitation, says Yahveh. [§]
ha-nais mip-nei ha-pachad yipol el-ha-pachat ve-ha-oleh min-ha-pachat yillakhed ba-pach ki-avi eleha el-moab shnat pequdatam ne'um-yahveh.
This verse speaks of a trap and those who fall into it. 'Nais' means to flee or to run away. 'Pachad' means fear or terror. 'Pachat' is a snare or trap. 'Oleh' means to go up or ascend, implying a striving to escape. 'Pech' is also a snare. 'Moab' is a nation. 'Pekudatam' means their visitation or judgment. 'Ne'um-Yahveh' means 'says Yahveh'. The verse is a prophetic warning about Moab's impending doom.
[JER.48.45] In the shadow of Heshbon, the forces stood with the strength of armies, for a fire went forth from Heshbon and a flame from between Sichon, and it consumed the border of Moab and the height of the people of Sha’on. [§]
be-tzel cheshbon amdu mi-koch nasim ki-esh yatzah me-cheshbon ve-lehavah me-bein sichon vatokhal pe’at moav ve-kadkod benei sha’on
This verse describes a military event where forces positioned near Heshbon inflicted damage on Moab and the people of Sha’on. The imagery is of a fire emanating from Heshbon consuming the border regions and the heights of the enemy. ‘Tzel’ refers to a shadow or side, implying a position near. ‘Koch’ means strength or force. ‘Nasim’ can mean flags but here most likely refers to armies or forces. ‘P’at’ means border, edge, or flank. ‘Kadkod’ refers to the highest point or summit.
[JER.48.46] Woe to you Moab, the people of Chemosh are destroyed, because your sons have been taken into captivity and your daughters into captivity. [§]
Oy-lecha Moav, avad am-kemosh, ki-lukchu banecha bashvei ubnoteycha bashivyah.
This verse is a lament addressed to Moab. "Oy-lecha" is an expression of woe, meaning "Woe to you." "Moav" is the name of the nation of Moab. "Avad" means destroyed or ruined. "Am-kemosh" means the people of Chemosh, referring to the Moabite national god. "Ki-lukchu" means "because they have taken." "Banecha" means "your sons." "Bashvei" means "into captivity." "Ubnoteycha" means "and your daughters." "Bashivyah" means "into captivity".
[JER.48.47] I will restore the captivity of Moab in the latter days, says Yahveh. Until now is the judgment of Moab. [§]
veshavti shvut moav be'acharit hayamim ne'um Yahveh ad hena mishpat moav.
This verse discusses the eventual restoration or return of Moab, framed as a prophecy spoken by Yahveh. 'Shvut' refers to captivity or a return from captivity. 'Acharit hayamim' means 'in the latter days.' 'Ne'um Yahveh' literally means 'says Yahveh.' 'Ad hena' means 'until now' or 'hitherto.' 'Mishpat' means 'judgment' or 'sentence.'
JER.49
[JER.49.1] To the descendants of Ammon, thus says Yahveh: If Israel has no children, and if there is no heir for it, why then has its king inherited Gad, and its people dwell in its cities? [§]
liv'nei amon koh amar yahveh habanim ein l'yisrael im-yoresh ein lo madua yarash malkam et-gad v'amo b'areiayv yashav.
This verse is addressed to the people of Ammon. It states that Israel has no children and no heir, and then asks why the king of Ammon has inherited Gad and its cities are inhabited by Ammon's people. The verse is questioning the legitimacy of Ammon's possession of Gad's territory, given Israel's perceived lack of an heir.
[JER.49.2] Therefore, behold, days are coming, says Yahveh, and I will cause a war cry to be heard against Rabbah of the sons of Ammon, and it will become a desolate mound, and its daughters will be set ablaze with fire, and Israel will inherit the inheritance of those who possessed it, says Yahveh. [§]
lakhen hineh yamim ba'im ne'um-Yahveh vehishmea'ti el-rabbat benei-ammon teru'at milchama vehayah letel sh'mama ubnoteha ba'esh titzatzah veyarash Yisrael et-yoreshav amar Yahveh.
This verse is a prophetic declaration concerning the destruction of Rabbah, the capital city of the Ammonites. It states that days are coming when Yahveh will cause a war cry to be heard against Rabbah, resulting in its becoming a desolate mound, with its daughters (cities) being burned with fire. Furthermore, Israel will inherit the land of those who previously possessed it. The speaker is identified as Yahveh.
[JER.49.3] Wail, Heshbon, for Ai has been plundered! The daughters of Rabbah cry out! They have girded themselves with sackcloth, they lament, and they wander about in the hedges. For their king will go into exile, his priests and his officials together. [§]
hay-lee-lee khash-bon kee shood-dah-ah-ai tze-ahk-nah bee-not ra-bah khag-or-nah sa-keem sef-od-nah vee-heet-shoo-tat-nah bahg-deh-rot kee mal-kam bag-go-lah yay-lekh koh-ha-neem vee-sar-ay-v yah-dahd
This verse is a lament over the destruction of cities. It addresses Heshbon and speaks of the weeping of the daughters of Rabbah due to their king going into exile. It details mourning practices like wearing sackcloth and lamenting in the hedges. 'Heshbon' and 'Rabbah' are city names. The verse describes the consequences of a king's exile for his people.
[JER.49.4] Why do you boast in the valleys? Why does your pride overflow, rebellious daughter? Why do you trust in your treasures? Who will come to me? [§]
mah-tith-hal-lee bah-ah-mah-keem zav im-kay-khah ha-bat ha-shoh-vay-vah ha-bote-khah be-otz-ro-tay-ha mee yav-o el-ai
This verse is a rhetorical question directed towards a rebellious daughter, likely a metaphor for Israel. It questions her boasting in the valleys, her overflowing pride, and her trust in her own treasures. The verse asks who will come to the speaker.
[JER.49.5] Behold, I am bringing upon you fear, says my Lord Yahveh of hosts, from all around you. And you will be scattered, each person before His face, and there will be no gatherer for the wanderer. [§]
hin-nee may-vee-ah a-lay-kh pah-khad ne-oom a-do-nai ye-ho-veh tze-vah-ot mee-kol-se-vee-vah-yikh ve-nee-dakh-tem eesh lee-fah-nav ve-ayn mee-kah-bets la-no-ded.
This verse describes a coming fear brought upon a people by Yahveh of hosts. It states that they will be scattered, each person before the face of Yahveh, and there will be no one to gather the wanderers.
[JER.49.6] And after this, I will return the captivity of the people of Ammon, declares Yahveh. [§]
ve-akharei-khen ashiv et shvut benei amon neum Yahveh.
This verse speaks of a future restoration. "ve-akharei-khen" means "and after this". "ashiv" means "I will return". "et" is a grammatical particle. "shvut" means "captivity" or "the captives". "benei amon" means "the sons of Ammon" or "the people of Ammon". "neum" means "declares" or "says". "Yahveh" is the personal name of God.
[JER.49.7] To Edom, thus says Yahveh of Hosts, there is no more wisdom in Teman. Counsel has been lost from its sons, and their wisdom has decayed. [§]
Le'edom koh amar Yahveh Tseva'ot, ha'ein od chokhmah be'teiman, avdah etzah mi'banim, nisrechah chokmatam.
This verse is addressed to Edom. It states that Yahveh Tseva'ot (Yahveh of Hosts) declares there is no longer wisdom in Teman, counsel has perished from its children, and their wisdom has rotted.
[JER.49.8] Flee, turn, and deeply settle yourselves, inhabitants of Dedan, for the disaster of Esau I have brought upon him at the time I judged him. [§]
nussoo hafenoo he'emikoo lashevvet yoshvei dedan ki eid esav hev'ee alav et pekadti
This verse is a call to the people of Dedan to prepare for judgment. Each verb is an imperative, commanding action. 'Nussoo' means to flee, 'hafenoo' means to turn, and 'he'emikoo' means to deepen or settle into. The phrase 'eid esav' refers to the disaster of Esau, and 'hevee' means I have brought. 'Pekadti' signifies that God has visited or judged.
[JER.49.9] If grape gatherers come to you, they will not leave immature grapes. If thieves come in the night, they will destroy the harvest. [§]
im-bo-tzrim bah-oo lakh lo ya-shee-roo oh-lay-lot im-ga-na-vim ba-lai-lah hish-hee-too da-yam
This verse presents a conditional statement. 'Bo-tzrim' refers to grape gatherers, and the verse states if they come to you, they will not leave immature grapes. 'Ga-na-vim' refers to thieves and the verse states if thieves come in the night, they will destroy the harvest.
[JER.49.10] For I have exposed Esau, I have revealed his secrets, and he will not be able to hide. His seed will be ruined, and his brothers, and his neighbors, and there will be none remaining. [§]
kee-anee kha-saf-tee et-ay-saw gil-lee-tee et-mis-ta-ra-vav ve-nech-vah lo yoo-khal shud-dad zar-o v'echavoo u'shche-nayv u'ei-nen-noo
This verse describes God revealing the secrets of Esau and ensuring his downfall. 'Kee' means 'for' or 'because'. 'Anee' means 'I'. 'Chasaphti' means 'I have exposed'. 'Et' is a direct object marker. 'Ay-saw' is Esau's name. 'Gilleeti' means 'I have revealed'. 'Mis-ta-ravav' means 'his secrets'. 'Ve-nech-vah' means 'and he will hide'. 'Lo yoo-khal' means 'will not be able'. 'Shud-dad' means 'to be ruined'. 'Zar-o' means 'his seed'. 'V'echavoo' means 'and his brothers'. 'U'shche-nayv' means 'and his neighbors'. 'U'ei-nen-noo' means 'and there will be none'.
[JER.49.11] Your orphans I will sustain, and in me your widows will trust. [§]
azavah yetomekha ani akhayeh ve'almenotekha alai tibtahu.
This verse consists of several parts. "azavah" means "left". "yetomekha" means "your orphans". "ani akhayeh" means "I will live" or "I will sustain". "ve'almenotekha" means "and your widows". "alai tibtahu" means "in me you will trust". The verse expresses God's commitment to care for the vulnerable – orphans and widows.
[JER.49.12] For thus says Yahveh: behold, those whose judgment is not established will drink from the cup, and they will drink it. And you are He who will be cleansed, you will be cleansed. You will not be cleansed, for you will drink. [§]
ki-koh amar Yahveh hineh asher ein mishpatam lishtot hakos shatu yishttu ve-atah hu nakah tinakeh lo tinakeh ki shateh tishteh.
This verse uses 'Yahveh' which we translate as 'Yahveh'. It speaks of a cup of judgment, and the drinking thereof. The verse contrasts the purity of one person with the inevitable drinking of judgment by others. 'Nakah' means clean or pure and is used repetitively.
[JER.49.13] For I have sworn by myself, says Yahveh, that Bozrah will be for shame, for reproach, for a waste, and for a curse. And all of its cities will be perpetual ruins. [§]
ki bi nishba'ti ne'um-Yahveh, ki-leshamma lecherpah lechorev uliklalah tihyeh batsrah vechol areyha tihyenah lecharbavot olam.
This verse states that Yahveh has sworn by himself that Bozrah will become a shame, a reproach, a wasteland, and a curse. All of its cities will be perpetual ruins. 'Ne'um-Yahveh' literally means 'says Yahveh' and acts as a formula introducing a divine declaration.
[JER.49.14] A report I have heard from Yahveh, and a messenger among the nations is sent. Gather yourselves and come upon her, and rise up for war. [§]
shmuah shama'ti me'et Yahveh ve'tzir bagoyim shaluach hitkabtzu uvo aleha vekumu lamilchama
This verse describes a message received from Yahveh, instructing messengers to gather and attack a nation. 'Shmuah' means a hearing or report. 'Me'et' means from. 'Tzir' refers to a messenger or envoy. 'Bagoyim' means among the nations. 'Hitkabtzu' means they gather. 'Uvo' means and come. 'Aleha' means upon her, referring to a female entity, likely a nation. 'Lamilchama' means for war.
[JER.49.15] For indeed, small I have made you among the nations, despised among mankind. [§]
kee-hee-neh kah-tone neh-tah-tee-kah bah-go-yeem bah-zoo-ee bah-ah-dahm
This verse uses several names and terms for God and people. 'kee' means 'for' or 'indeed'. 'hee-neh' means 'behold' or 'surely'. 'kah-tone' is a diminutive form of 'kah-tone' meaning 'small'. 'neh-tah-tee-kah' means 'I have made you'. 'bah-go-yeem' is the plural form of 'goy' and means 'nations' or 'gentiles'. 'bah-zoo-ee' means 'despised' or 'contemned'. 'bah-ah-dahm' means 'among people' or 'among mankind'.
[JER.49.16] Your splitting has lifted you up; the pride of your heart has deceived you. You dwell among the rocks of the height, seizing the heights of the hill. Because you elevate your nest like an eagle’s, from there I will bring you down, says Yahveh. [§]
tif-latz-tech-ah hish-ee-ah ot-ach zed-on liv-bech-ah shoch-nee be-chag-vey ha-se-lah toph-see me-rom giv-ah kee-tag-bee-ah kah-nesh-er keen-chah me-sham oh-reed-chah ne-oom-Yahveh
This verse speaks of pride leading to downfall. It uses imagery of a high nest, comparing it to the nest of an eagle, to illustrate a position of great height and subsequent fall. 'tiflatztechah' refers to something that is split or cleft, likely referring to a rock. The verse accuses the subject of being conceited because of the thoughts of their heart. 'Zedon livbecha' refers to the pride of your heart. 'Hagia haselah' refers to the rocks of the height. 'Me-rom givah' refers to the height of the hill. 'Keenach' refers to your nest. 'Ne-oom-Yahveh' means 'thus says Yahveh'.
[JER.49.17] And Edom will be to desolation. All who pass over it will be astonished, and it will whistle upon all her wounds. [§]
vehayta edom leshama kol over aleha yishom veyishrok al kol makoteha
This verse describes the fate of Edom. 'vehayta' means 'and it will be'. 'edom' is the name of the nation. 'leshama' means 'to desolation'. 'kol' means 'all' or 'every'. 'over' means 'passing over' or 'going by'. 'aleha' means 'over it'. 'yishom' means 'it will be astonished' or 'it will be desolate'. 'veyishrok' means 'and it will whistle'. 'al' means 'on' or 'upon'. 'kol' again means 'all' or 'every'. 'makoteha' means 'her wounds' or 'her plagues'. The verse is a poetic prophecy regarding the complete destruction and abandonment of Edom, where even the passing wind will seem to mourn over its devastation.
[JER.49.18] As the overturning of Sodom and Gomorrah and its neighbors, Yahveh said, “No man will dwell there, and no human being will reside in it.” [§]
kə-mə-hep-ḵeḵ-sə-ḏōm və-ə-mō-rāh ū-shə-ḵe-nê-hā ʾā-mar Yahveh lō-yē-šēv shām ʾîsh və-lō-yā-gūr bāh ben-ʾā-ḏām.
This verse describes a pronouncement of judgment, comparing the fate of Sodom and Gomorrah to a future state of desolation. “kə-mə-hep-ḵeḵ” signifies “as the overturning of”. “Sə-ḏōm” and “ə-mō-rāh” are the names of the cities Sodom and Gomorrah. “ū-shə-ḵe-nê-hā” means “and its neighbors”. “ʾā-mar” means “said”. “Yahveh” is the proper name of God. “lō-yē-šēv” means “will not dwell”. “shām” means “there”. “ʾîsh” means “man”. “və-lō-yā-gūr” means “and will not reside”. “bāh” means “in it”. “ben-ʾā-ḏām” means “son of man”, or humankind.
[JER.49.19] Behold, like a lion, Yahveh will rise up from the pride of the Jordan to the pasture of strength. For I will quiet the lion over them, and who is a man to me that I should appoint him? For who is like me, and who can challenge me? And who is this shepherd who will stand before me? [§]
heen-neh keh-ar-yeh yah-ah-leh mee-geh-ohn hah-yar-den el-neh-veh eh-tahn; kee-ar-gee-ah ah-ree-tseh-noo meh-ah-leh-hah oo-mee bah-hoo-r eh-leh-hah ef-kohd; kee-mee kah-moh-nee oo-mee yoh-ee-deh-nee oo-mee zeh roh-eh ah-sher yah-ah-mohd leh-fah-nahy.
This verse uses several names and descriptions of God. "Yahveh" is used as a proper name, and described as being like a lion. The verse speaks of Yahveh rising up from the region of the Jordan, and seeking out someone to appoint. It emphasizes Yahveh's uniqueness and questions who can compare to or challenge Yahveh.
[JER.49.20] Therefore, hear the counsel of Yahveh, which he planned concerning Edom, and his thoughts, which he considered concerning the inhabitants of Teiman. Will not the young of the flock carry their burdens, or will not their homes be set upon them? [§]
lakhen shime'u atsat-yevaveh asher ya'atz el-edome u-machashavotav asher chashav el-yoshvei teiman im-lo yis'chavum tze'irei ha-tson im-lo yashim aleihem nevehem.
This verse instructs the people to listen to the counsel of Yahveh, which he gave concerning Edom and his thoughts regarding the inhabitants of Teiman. It then poses a rhetorical question about whether the youngest of the flock will carry their burdens or whether their dwellings will be placed upon them.
[JER.49.21] From the sound of astonishment, the earth trembled. A cry was heard in the Red Sea, her voice sounded forth. [§]
mikol niflam ra'asha ha'aretz tze'akah beyam-suf nishma kolah.
This verse describes the earth trembling at a sound and a cry being heard from the Red Sea. "Mikol" means "from the sound of". "Niflam" suggests something astounding or terrible. "Ra'asha" means "shook" or "trembled". "Ha'aretz" means "the earth". "Tze'akah" means "a cry". "Beyam-suf" means "in the Red Sea". "Nishma" means "was heard". "Kolah" means "her voice", referring to the sea.
[JER.49.22] Behold, like an eagle ascends and glides, and spreads its wings over Bozrah, so will the heart of the heroes of Edom be on that day like the heart of a woman in distress. [§]
hinneh kanesher ya'aleh veyid'eh veyifros kenafei'v al-batzrah vehayah lev gibborei edom bayom hahu kelev ishah metzerah.
This verse uses imagery of an eagle to describe a coming event related to the people of Edom. 'Kanesher' means eagle. 'Ya'aleh' means to go up or ascend. 'Yid'eh' means to swoop or glide. 'Yifros' means to spread. 'Kenafei'v means its wings. 'Batzrah' refers to Bozrah, a city in Edom. 'Lev' means heart. 'Gibborei' means heroes or warriors. 'Edom' is the name of a people and their land. 'Bayom hahu' means on that day. 'Kelev' means like, similar to. 'Ishah' means woman. 'Metzerah' means distress or constraint.
[JER.49.23] To Damascus, shame belongs, and to Hamath and Arpad. Because a bad report they have heard, they have melted away. Anxiety in the sea is present, it will not be able to be quiet. [§]
Le-dam-mesh, bo-shah kha-mat ve-ar-pad, ki-shmu-ah ra-ah sham-u na-mo-gu bay-yam de-a-gah has-ket lo yu-chal.
This verse speaks about the shame and distress that will come upon Damascus, Hamath, and Arpad upon hearing bad news. The news causes them to melt away, and their anxiety prevents them from being quiet. The verse uses direct references to the cities and describes their reaction to the coming news.
[JER.49.24] Damascus has weakened, it has turned to flee, and trembling has taken hold of her. Distress and birth pangs have seized her, like a woman giving birth. [§]
raf-tah da-mesh-ek heef-neh-tah la-noos ve-re-tet hekh-zee-kah tsah-rah vakha-va-leem akh-zah-tah kay-yo-leh-dah.
This verse describes the state of Damascus as being afflicted and in distress. 'raf-tah' implies weakness or being relaxed, but in this context, it means Damascus has been weakened. 'heef-neh-tah la-noos' means it has turned to flee. 're-tet' is trembling or shaking, and 'hekh-zee-kah' means it has taken hold. 'tsah-rah' is distress or anguish, and 'vakha-va-leem' are birth pangs or cords. 'akh-zah-tah' means it has seized or taken hold of, and 'kay-yo-leh-dah' means like a woman giving birth.
[JER.49.25] How has the city of praise, the city of my delight, not been forsaken? [§]
eykh lo-uzvah eer tehilah qiryat mesoshi
The verse asks a rhetorical question about why Zion, referred to as ‘the city of praise’ and ‘the city of my delight’, has been forsaken. ‘eykh’ means ‘how’ or ‘why’. ‘lo-uzvah’ means ‘not forsaken’. ‘eer’ means ‘city’. ‘tehilah’ means ‘praise’. ‘qiryat’ means ‘city of’. ‘mesoshi’ means ‘my delight’.
[JER.49.26] Therefore, her young men will fall in her streets, and all the men of war will become silent in that day, declares Yahveh of hosts. [§]
lakhen yiplu bachureha birchovoteha vechol anshei hamilchama yidamu bayom hahu ne'um Yahveh tzva'ot.
This verse describes a scene of defeat and silence. 'lakhen' means 'therefore'. 'yiplu' means 'they will fall'. 'bachureha' means 'her young men'. 'birchovoteha' means 'in her streets'. 'vechol' means 'and all'. 'anshei' means 'men of'. 'hamilchama' means 'the war'. 'yidamu' means 'they will be silent'. 'bayom hahu' means 'in that day'. 'ne'um' means 'declares'. 'Yahveh' is the proper name of God. 'tzva'ot' means 'of hosts'. Therefore, the verse describes young men falling in the streets and warriors becoming silent on a particular day, declared by Yahveh of hosts.
[JER.49.27] And I will set a fire within the wall of Damascus, and it will consume the palaces of Ben-Hadad. [§]
ve-hi-tzati esh be-khomat Damasek ve-okhela armonot Ben-Hadad.
This verse describes a divine act of setting fire to the wall of Damascus and consuming the palaces of Ben-Hadad. 'Ve-hi-tzati' means 'and I will set aflame.' 'Esh' means 'fire.' 'Be-khomat' means 'in the wall of.' 'Damasek' is the name 'Damascus.' 'Ve-okhela' means 'and it will consume.' 'Armonot' means 'palaces.' 'Ben-Hadad' is a proper name.
[JER.49.28] To Kedar and to the kingdoms of Hazor, which Nebuchadnezzar, the king of Babel, struck down, thus says Yahveh: Rise up, go up to Kedar, and plunder the people of Kedem. [§]
lə-qē-ḏār | ū-lə-mam-lə-ḵō-ṯ ḥā-ṣōr ʾă-šer hi-ḵā nə-ḇū-ḵaḏ-re-ʾaṣ-ṣar mē-leḵ-bā-ḇel kō ʾā-mar yə-hō-vā ḳū-mū ʿă-lū ʾel-qē-ḏār wə-šāḏ-ḏū ʾet-bə-nē-qe-ḏem.
This verse is a prophetic command. It addresses a command given by Yahveh to rise up against Kedar and the kingdoms of Hazor, which Nebuchadnezzar, the king of Babel, had struck down. The command involves going up to Kedar and plundering the people of Kedem. 'Kedar' and 'Kedem' are likely referring to nomadic tribes or regions.
[JER.49.29] They will take their tents and their livestock, they will take their coverings and all their possessions, and they will carry their camels for them, and they will call out around them a refuge. [§]
Oholeihem ve-tsonam yikachu, yereiyoteyhem ve-kol-kelehem u-gemaleyhem yisu lahem, ve-karu aleyhem magor misaviv.
This verse describes a people taking their possessions with them. "Oholeihem" refers to their tents. "Tsonam" means their flocks or livestock. "Yikachu" means they will take. "Yereiyoteyhem" refers to their coverings or tents. "Kol-kelehem" means all their possessions or utensils. "Gemaleyhem" means their camels. "Yisu lahem" means they will carry for them. "Karu aleyhem magor misaviv" means they will call out around them a refuge.
[JER.49.30] Flee, wander greatly, deeply have you settled, inhabitants of Hatzor, says Yahveh, for Nebuchadnezzar, king of Babylon, has counseled against you, and has thought a thought concerning you. [§]
Nussu nuddu me'od he'emiqu lashavet yoshvei Hatzor ne'um-Yahveh ki-ya'atz aleichem Nevuchadretzar melech-Bavel etzah vechashav aleihem machashavah.
This verse is a prophetic warning against the inhabitants of Hatzor. It states that they have greatly deepened their dwelling and that Nebuchadnezzar, the king of Babylon, has devised counsel and thought against them. 'Ne'um-Yahveh' means 'says Yahveh', indicating the divine source of the message.
[JER.49.31] Rise up, go up against a peaceful nation dwelling securely, declares Yahveh. It has no doors, nor bolts. It will dwell alone. [§]
koo-moo ah-loo el-goy shleev yo-shev lah-vetach ne-oom-yahveh lo-deh-lah-teem ve-lo-bree-ach lo bah-dad yish-konu.
This verse is a command from Yahveh to rise up against a complacent nation. "Koomu" means "rise up". "Alu" means "go up". "Goy" means "nation". "Shlev" means "peaceful, complacent". "Yoshev" means "dwelling, sitting". "Lavetach" means "in safety, securely". "Neum" means "declaration of". "Yahveh" is the personal name of God. "Lo" means "not". "Delatim" means "doors". "Uve" means "and". "Breeach" means "bolts". "Lo" again means "not". "Badad" means "alone". "Yishkonu" means "he will dwell". The verse describes a nation living in a state of false security.
[JER.49.32] And their camels will be for plunder, and their multitude of livestock for spoil, and their silver will be scattered to every wind, the ends of the earth. And from all their ways, I will bring their vapor, says Yahveh. [§]
vehayu gemalehem lavaz vahamon miknehhem leshalal vezeritim lekol-ruach ketzutzey pe’ah umikal-avarav aviy et-eydam ne’um-Yahveh
This verse describes a future judgment where possessions will be plundered and scattered. 'Gemalehem' refers to their camels, 'hamon miknehhem' to their herds, and 'zeritim' to their silver. They will be taken as spoil to all winds. 'Aviy et-eydam' means 'I will bring their vapor/steam,' a metaphor for their strength or life force, and 'ne’um-Yahveh' means 'says Yahveh'.
[JER.49.33] And Hazor will be as a dwelling for dragons, desolate forever. No man will dwell there, nor will any human being reside in it. [§]
vehayetah khatzor lime’on tannim shmammah ad-olam lo-yeshev sham ish velo-yagur bah ben-adam.
This verse describes the future desolation of a city, Hazor. ‘vehayetah’ means ‘and it will be’. ‘khatzor’ is the name of the city, Hazor. ‘lime’on’ means ‘as a dwelling’. ‘tannim’ means ‘dragons’ or ‘sea monsters’. ‘shmammah’ means ‘desolate’ or ‘waste’. ‘ad-olam’ means ‘forever’ or ‘to eternity’. ‘lo-yeshev’ means ‘no one will dwell’. ‘sham’ means ‘there’. ‘ish’ means ‘man’. ‘velo-yagur’ means ‘nor will anyone reside’. ‘bah’ means ‘in it’. ‘ben-adam’ means ‘son of man’ (human being).
[JER.49.34] Which was the word of Yahveh to Jeremiah the prophet to Eilam in the beginning of the kingdom of Zedekiah king of Judah, saying. [§]
asher haya devar-Yahveh el-Yirmeyahu hanavi el-Eilam bereshit malchut Tzidqiyahu melech-Yehudah leemor.
This verse introduces a prophetic word. 'Asher' means 'which'. 'Haya' means 'was'. 'Devar' means 'word'. 'Yahveh' is the proper name of God. 'El' means 'to'. 'Yirmeyahu' is the name Jeremiah. 'Hanavi' means 'the prophet'. 'El' means 'to'. 'Eilam' is a place name. 'Bereshit' means 'in the beginning'. 'Malchut' means 'kingdom'. 'Tzidqiyahu' is the name Zedekiah. 'Melech' means 'king'. 'Yehudah' is the name Judah. 'Leamor' means 'saying'.
[JER.49.35] Thus says Yahveh of Hosts, "Behold, I will break the bow of Elam, the beginning of their strength." [§]
Koh amar Yahveh Tsevaot, hinni shover et keshet Elam, reishit gevuratam.
This verse is a declaration from Yahveh Tsevaot (Yahveh of Hosts). It states that Yahveh will break the bow of Elam, which is described as the beginning of their strength. "Koh amar" means "Thus says". "Hinni" means "Behold, I". "Et" is a grammatical marker with no direct translation. "Reishit" means "beginning". "Gevuratam" means "their strength".
[JER.49.36] And I will bring to Elam four spirits from the four corners of the heavens, and I will scatter them to all these spirits, and there will not be any nation that will not come there, the dispersed of the world. [§]
vehevati el-eilam arba ruhot mei-arba ktsot hashamayim vezeritim lekhol haruhot haele velo-yiheye hagoy asher lo-yavo sham nidhei olam.
This verse describes a scattering of people from all corners of the earth to Elam. 'Elam' is a place name. 'Arba' means four. 'Ruhot' is plural for 'spirit' or 'wind', but in this context refers to people. 'Ktsot' means 'ends' or 'corners'. 'Hashamayim' means 'the heavens' or 'the sky'. 'Zeritim' means 'I will scatter'. 'Lekhol' means 'to all'. 'Haele' means 'these'. 'Goy' means 'nation' or 'people'. 'Asher' is a relative pronoun meaning 'that' or 'which'. 'Sham' means 'there'. 'Nidhei' means 'the dispersed' or 'exiles'. 'Olam' means 'world' or 'forever'.
[JER.49.37] And I will humble Elam before their enemies and before those who seek their lives, and I will bring evil upon them, the burning of my anger, says Yahveh. And I will send the sword after them until I have consumed them. [§]
vehahtati et eilem lifnei oyveihem velifnei mevakshei nafsham veheveiti aleihem ra’ah et charon api ne’um-Yahveh veshilachti achareihem et ha-cherev ad kaloti otam.
This verse details a coming judgement upon Elam. 'Vehahtati' means 'and I will humble'. 'Eilem' is 'Elam'. 'Lifnei oyveihem' is 'before their enemies'. 'Velifnei mevakshei nafsham' means 'and before those who seek their lives'. 'Veheveiti aleihem ra’ah' means 'and I will bring evil upon them'. 'Et charon api' is 'the burning of my anger'. 'Ne’um-Yahveh' means 'says Yahveh'. 'Veshilachti achareihem et ha-cherev' is 'and I will send the sword after them'. 'Ad kaloti otam' means 'until I have consumed them'.
[JER.49.38] And I will set My throne in Elam, and I will destroy from there the king and the officials, says Yahveh. [§]
vesamti kisei beeilam vehavadati misham melech vesarim neum-Yahveh.
This verse describes a future action where 'I' (understood to be Yahveh) will establish a throne in Elam and destroy its king and officials. 'Ve' is a conjunction meaning 'and'. 'Samti' means 'I will set'. 'Kisei' means 'throne'. 'Beeilam' means 'in Elam'. 'Havadati' means 'I will destroy'. 'Misham' means 'from there'. 'Melech' means 'king'. 'Sarim' means 'officials'. 'Neum-Yahveh' means 'says Yahveh'.
[JER.49.39] And it will be in the end of the days that I will return the captivity of Elam, declares Yahveh. [§]
vehaya be’acharit hayamim ashiv et sh’vit eilam ne’um Yahveh.
This verse speaks of a future restoration. 'vehaya' means 'and it will be'. 'be’acharit hayamim' is 'in the end of the days', meaning the latter days. 'ashiv' means 'I will return'. 'et sh’vit eilam' means 'the captivity of Elam', referring to the people taken captive from the land of Elam. 'ne’um Yahveh' means 'declares Yahveh', indicating the speaker is Yahveh.
JER.50
[JER.50.1] The word that Yahveh spoke to Babel, to the land of the Chaldeans, by the hand of Jeremiah the prophet. [§]
ha-da-var a-she-er di-ber Yahveh el-Ba-vel el-er-etz Kas-dim be-yad Yir-me-ya-hu ha-na-vi
This verse introduces a prophetic message. "ha-da-var" means 'the word'. "a-she-er" means 'which' or 'that'. "di-ber" means 'spoke'. "Yahveh" is the proper name of God. "el-Ba-vel" means 'to Babel'. "el-er-etz Kas-dim" means 'to the land of the Chaldeans'. "be-yad" means 'by the hand of'. "Yir-me-ya-hu ha-na-vi" means 'Jeremiah the prophet'.
[JER.50.2] Tell to the nations and make known, lift up a banner! Make known, do not conceal! Say: Babylon is captured, Bel is put to shame, broken is Merodach, put to shame are her idols, broken are her images. [§]
hagidu bagoyim vehashmiu usare nes hashmiu al techadedu imru nilkheda bavel hobish bel chat merodach hobishu atzaveiha chatu giluleiha
This verse is a call to proclaim the downfall of Babylon to the nations. 'Hagidu' means 'tell', 'bagoyim' means 'the nations'. 'Hashmiu' means 'make known', 'usare nes' means 'lift up a banner'. 'Nilkheda' means 'is captured', 'bavel' is 'Babylon'. 'Hobish' means 'is put to shame', 'bel' is a deity's name, 'chat' means 'is broken', 'merodach' is another deity's name. 'Atzaveiha' means 'her idols', and 'giluleiha' also means 'her images'. The overall message is a declaration of the defeat and humiliation of Babylon and its gods.
[JER.50.3] For a nation has come up against it from the north, and He will lay waste to her land to desolation. And there will be no dweller in it, from man to beast; they have wandered and gone. [§]
kee ah-lah ah-lay-hah goy mee-tsah-pon hoo-yah-sheet et art-zah-hah le-shah-mah ve-lo yih-yeh yo-shev bah may-ah-dom ve-ad beh-hay-mah nah-doo hah-lah-choo.
This verse describes a nation coming from the north that will devastate the land, leaving it desolate of both people and animals. "kee" means 'for' or 'because'. "alah" means 'to go up' or 'come'. "goi" means 'nation'. "mee-tsah-pon" means 'from the north'. "yah-sheet" means 'he will lay waste'. "art-zah-hah" means 'her land'. "le-shah-mah" means 'to desolation'. "ve-lo yih-yeh" means 'and there will not be'. "yo-shev" means 'dweller' or 'inhabitant'. "bah" means 'in it'. "may-ah-dom" means 'from man'. "ve-ad beh-hay-mah" means 'and even to beast'. "nah-doo" means 'wandering'. "hah-lah-choo" means 'they went'.
[JER.50.4] In those days and at that time, says Yahveh, the people of Israel, they, and the people of Judah will come together. They will walk and weep as they go, and they will seek Yahveh, their God. [§]
bayamim hahema uva'et hahi' ne'um-Yahveh yavo benei-Israel hema ubenai-Yehudah yachdav haloch ubcho yeilechu ve'et-Yahveh eloheihem yevakkeshu.
This verse describes a time when the people of Israel and Judah will come together and journey while weeping, seeking Yahveh, their God. 'Bayamim hahema uba'et hahi' means 'in those days and at that time'. 'Ne'um-Yahveh' is 'says Yahveh'. 'Benei-Israel hema' is 'the people of Israel, they'. 'Benei-Yehudah' is 'the people of Judah'. 'Yachdav' means 'together'. 'Haloch ubcho yeilechu' means 'they will walk and weep'. 'Ve'et-Yahveh eloheihem yevakkeshu' means 'and they will seek Yahveh, their God'.
[JER.50.5] Zion will seek direction; they will turn their faces toward there. Come and let them accompany Yahveh into an everlasting covenant that will not be forgotten. [§]
Tsiyon yish'alu derekh hena p'neyhem bo'u v'nilvu el-Yahveh brit olam lo tishakech.
This verse speaks of Zion seeking direction, turning their faces toward Yahveh, and entering into an everlasting covenant with Him that will not be forgotten. "Tsiyon" refers to Zion. "Yish'alu" means they will ask or seek. "Derekh" means way or direction. "Hena" means there. "P'neyhem" means their faces. "Bo'u" means come. "Nilvu" means to accompany or join. "El-Yahveh" means to Yahveh. "Brit" means covenant. "Olam" means forever or everlasting. "Lo tishakech" means will not be forgotten.
[JER.50.6] Lost sheep have become my people. Their shepherds have caused them to wander; they have returned, wandering from mountain to hill. They have forgotten their resting place. [§]
tson ovdot hayu ami ro'ehem hit'u hamarim shovvim mehar el giv'a halchu shachchu rivtzam.
This verse describes a people who are lost because their leaders have led them astray. The image is of sheep who have wandered and forgotten where they rest. "Tson" means flock or sheep. "Ovdot" means lost. "Ami" means my people. "Ro'ehem" means their shepherds. "Hit'u" means they caused to err or lead astray. "Hamarim" means the mountains. "Shovvim" means returning/wandering. "Mehar el giv'a" means from mountain to hill. "Halchu" means they went. "Shachchu" means they forgot. "Rivtzam" means their resting place.
[JER.50.7] All who found them consumed them, and their enemies said they were not guilty, because of the sin they committed against Yahveh, the dwelling place of righteousness, and the hope of their ancestors, Yahveh. [§]
kal-mo-tse-ei-hem a-kha-loom ve-tsa-rei-hem a-mer-loo lo ne-e-sham ta-khat a-sher khat-oo la-Yahveh ne-veh-tse-dek oo-mik-veh a-vo-tei-hem Yahveh.
This verse describes a situation where those who sought them were consumed, and their enemies declared them not guilty. This lack of guilt is contrasted with the idea that they had sinned against Yahveh, the dwelling place of righteousness and the hope of their ancestors. The verse reflects on the consequences of sin and the apparent lack of justice in the face of it.
[JER.50.8] Flee from within Babylon and go out from the land of the Chaldeans. And they will be like young goats before flocks. [§]
Nudu mitokh Babel umei'eretz Kashdim yetze'u vihyu ke'atudim lifnei tzo'an.
This verse comes from Jeremiah 50:8. 'Nudu' is an imperative plural, meaning 'flee'. 'Mitokh' means 'from within'. 'Babel' is the name of the city, Babylon. 'Umei'eretz' means 'and from the land of'. 'Kashdim' is the land of the Chaldeans. 'Yetze'u' means 'they will go out'. 'Vihyu' means 'and they will be'. 'Ke'atudim' means 'like young goats'. 'Lifnei' means 'before'. 'Tzo'an' means 'flocks'.
[JER.50.9] For behold, I am awakening and bringing up against Babylon an assembly of great nations from the land of the north, and they will arrange for her capture from there. His arrows will be like those of a skillful hero; he will not return empty. [§]
ki hineh anokhi me'ir uma'aleh al-Bavel qahal-goyim gedolim me'eretz tsafon ve'archu lah misham tilakhed chitzav kegibbor mashkil lo yashuv reikam.
This verse describes a coming attack on Babylon. "Ki hineh" means "for behold". "Anokhi" means "I". "Me'ir" means "from the city", or more broadly "from awakening". "Uma'aleh" means "and bringing up" or "and raising up". "Al-Bavel" means "against Babylon". "Qahal-goyim" means "assembly of nations". "Gedolim" means "great". "Me'eretz tsafon" means "from the land of the north". "Ve'archu lah" means "and they will arrange for her". "Misham" means "from there". "Tilakhed" means "to capture". "Chitzav" means "his arrows". "Kegibbor mashkil" means "like a skillful hero". "Lo yashuv reikam" means "will not return empty".
[JER.50.10] And it will be as Shadrach for plunder, all who plunder it will be satisfied, says Yahveh. [§]
veh-ha-yah ke-shas-deem le-sha-lal, kol-shol-leh-ha yis-bah-u ne-oom-Yahveh.
This verse describes the fate of a city, comparing its plunder to that of Shadrach. It states that all those who plunder it will be satisfied. The final phrase attributes this statement to Yahveh.
[JER.50.11] For you will rejoice because you will exult, you who have devastated my inheritance, for you will seize like a heifer the threshing floor, and you will bellow like young bulls. [§]
kee tism-chee kee ta-al-zee sho-say nach-ah-la-tee kee ta-foo-shee k'eh-g'lah dah-shah v'tee-ts'hah-lee kah-ah-veer-eem
This verse uses poetic language and is a simile. It describes the joy of the land, or possibly a people, in a state of flourishing and abundance. The imagery compares this joy to the exuberance of a heifer who has delivered her first calf, and to the wildness of young bulls. 'Sho-say' means 'to rejoice greatly' and is the key to understanding the verse. The possessive 'nach-ah-la-tee' shows that the rejoicing is *over* something that belongs to 'me', likely God.
[JER.50.12] Your mother(s) are greatly ashamed, those who birthed you have labored. Behold, the end of nations is a dry wilderness and the plain. [§]
bosha imkem meod chafra yoladtekhem hine acharit goyim midbar tziyah vaarava
This verse contains several words requiring literal translation. "Bosha" means shame. "Imkem" is your mother(s). "Meod" means greatly, very. "Chafra" means to dig, but in this context, it carries the meaning of having labored. "Yoladtekhem" is those who birthed you. "Hine" means behold, lo. "Acharit" means the end, the latter part. "Goyim" means nations, peoples. "Midbar" means wilderness, desert. "Tziyah" is dry, arid. "Vaarava" means and the plain, the Arabah.
[JER.50.13] From the completion of Yahveh’s anger it will not return, and it will be complete desolation. Everyone passing over Babylon will be astonished and will whistle at all her wounds. [§]
miqetsev Yahveh lo teshayv vehayeta shmamah kullah kol over al Bavel yishom veyishroq al kol makoteha
This verse describes the complete desolation of Babylon as a result of Yahveh's wrath. 'Miqetsev' means 'from the end of' or 'at the completion of'. 'Lo teshayv' means 'it will not return' or 'it will not dwell'. 'Shmamah' means 'desolation' or 'waste'. 'Kullah' means 'all of it'. 'Over' is 'passing over'. 'Makoteha' means 'her wounds' or 'her strikes'. The verse speaks of a point in time *after* Yahveh’s anger has reached its culmination, resulting in a completely desolate Babylon, where anyone passing by will be astonished at the extent of its ruin.
[JER.50.14] Prepare yourselves against Babylon all around, all those who wield the bow; let their hands be against her. Do not spare the arrow, for she has sinned against Yahveh. [§]
irkhoo al-bavel saviv kol-dorkhei keshet yadu eleiha al-tachmloo el-chetz ki la-Yahveh chata’ah.
This verse is a command concerning Babylon. 'irkhoo' means 'arrange yourselves' or 'prepare'. 'al-bavel' means 'against Babylon'. 'saviv' means 'around'. 'kol-dorkhei keshet' means 'all those who wield the bow' (archers). 'yadu eleiha' means 'their hands against her'. 'al-tachmloo' means 'do not spare'. 'el-chetz' means 'the arrow'. 'ki la-Yahveh chata’ah' means 'for to Yahveh she has sinned'.
[JER.50.15] Shout over her all around! She has given her hand, her foundations have fallen, her walls are ruined, for the vengeance of Yahveh is she, vengeance has been taken on her, as she did, it has been done to her. [§]
ha-ree-oo a-lay-ha sa-veev na-tan-ah ya-dah naf-loo ash-vee-tay-ha ne-her-soo cho-mo-tay-ha kee neek-mat Yeh-veh hee hee-nak-moo bah ka-ah-sher ah-sah-tah ah-soo-lah
This verse describes a call to rejoice over someone who has fallen. It details the collapse of their hands, their foundations, and their walls, attributing this destruction to the vengeance of Yahveh. It emphasizes that what has happened to them is a direct consequence of their own actions.
[JER.50.16] Cut down is the sower from Babylon, and one grasping a sickle in the time of harvest, because of the sword of Jon. Each man will turn to his people, and each man will flee to his land. [§]
kir'tu zore'a mibavel v'tofe's magal b'et katzir mipnei cherev hayona, ish el-amo yifnu, v'ish l'artzo yanusu.
This verse describes a panicked flight from Babylon during the harvest season, driven by the threat of the sword of Jon. "Kir'tu" likely means "cut down" or "destroyed," implying a sudden and devastating event. "Zore'a" means "sower", indicating those at work in the fields. "Mibavel" is "from Babel" or "from Babylon." "V'tofe's magal" means "and one grasping a sickle." "B'et katzir" is "in the time of harvest." "Mipnei" means "before" or "because of." "Cherev hayona" means "the sword of Jon" or "the sword of the dove". "Ish el-amo yifnu" means "each man to his people will turn". "V'ish l'artzo yanusu" means "and each man to his land will flee".
[JER.50.17] A scattered sheep is Israel, lions drove them away. The first consumed them, the king of Assyria, and this last one, his strength, Nebuchadnezzar, the king of Babylon. [§]
seh p'zura Yisrael aryot hiddihu harishon achalo melekh Ashur v'zeh ha'acharon itzmo Nebukhadretzar melekh Bavel.
This verse describes the scattering of Israel and how two kings consumed them, namely the king of Assyria and then Nebuchadnezzar, the king of Babylon. "Seh" is a sheep, and is being used here metaphorically to represent Israel. "P'zura" means scattered. "Aryot" are lions, used here metaphorically to represent powerful kings or empires. "Hiddihu" means to drive away or push. "Harishon" is the first one. "Achalo" means he consumed. "Melekh Ashur" is the king of Assyria. "V'zeh" means and this. "Ha'acharon" is the last one. "Itzmo" means his strength or himself. "Nebukhadretzar" is a proper name. "Melekh Bavel" is the king of Babylon.
[JER.50.18] Therefore, thus says Yahveh, the Gods of Israel: Behold, I will bring judgment upon the king of Babylon and upon his land, as I have brought judgment upon the king of Assyria. [§]
lakhen koh-amar Yahveh tzeva'ot Elohei Yisrael hinni pokeid el-melech Bavel ve-el-artzo k'asher pakadti el-melech Ashur.
This verse begins with 'therefore,' followed by a declaration of what Yahveh, the Gods of Israel, says. It states that Yahveh will bring judgment upon the king of Babylon and his land, just as judgment was brought upon the king of Assyria. 'Tzeva'ot' means 'hosts' or 'armies' and refers to Yahveh’s power and authority. 'Pokeid' means to visit, but in this context, it refers to visiting with judgment or punishment.
[JER.50.19] And I will restore Israel to their dwelling, and will pasture the Carmel and the Bashan, and on Mount Ephraim and Gilead his soul will be satisfied. [§]
veshovavti et yisrael el navehu veraa hacheremel vehabashan ubehar efraim vehagilead tisba nafsho.
This verse describes God’s promise to restore Israel to their land and provide for their needs. 'veshovavti' means 'and I will restore'. 'et yisrael' means 'Israel'. 'el navehu' means 'to their dwelling'. 'veraa' means 'and will pasture'. 'hacheremel' and 'habashan' are place names, Carmel and Bashan, known for their pastures. 'ubehar efraim' means 'and on Mount Ephraim'. 'vehagilead' means 'and Gilead'. 'tisba' means 'will be satisfied'. 'nafsho' means 'his soul'.
[JER.50.20] In those days and in that time, says Yahveh, the iniquity of Israel will be sought, and it will not be found, and the sins of Judah will be sought and they will not be found, for I will pardon those whom I leave. [§]
ba-ya-mim ha-hem u-va-et ha-hia ne-um-ye-ho-vah ye-vu-kash et-a-von yis-ra-el ve-ei-ne-nu ve-et-cha-tot ye-hu-dah ve-lo ti-ma-tze-na ki es-lach la-asher ash-air.
This verse speaks of a time when the iniquity of Israel and the sin of Judah will be sought, but not found, because God will pardon those who remain. "Ba-yamim ha-hem" means "in those days". "U-va-et ha-hia" means "and in that time". "Ne-um-ye-ho-vah" means "says Yahveh". "Ye-vu-kash" means "will be sought". "Et-a-von" means "the iniquity". "Yis-ra-el" is Israel. "Ve-ei-ne-nu" means "and it will not be". "Ve-et-cha-tot" means "and the sins". "Ye-hu-dah" is Judah. "Ve-lo ti-ma-tze-na" means "and they will not be found". "Ki" means "for". "Es-lach" means "I will pardon". "La-asher" means "to those". "Ash-air" means "I leave".
[JER.50.21] Upon the land, go up as spies to it, and to the inhabitants of Pekod, destruction and devote to destruction after them, says Yahveh, and do as all that I have commanded you. [§]
al-ha'aretz meratim aleh aleha ve'el yoshvey pekod charov ve'hacharem acharehem ne'um-yahveh va'aseh kechol asher tzivvitecha.
This verse describes a command regarding the land and its inhabitants. "Al-ha'aretz" means "upon the land". "Meratim" is understood to mean spies or those sent to investigate. "Aleh aleha" means "go up to it". "Ve'el yoshvey pekod" means "and to the inhabitants of Pekod". "Charov" signifies destruction or sword. "Ve'hacharem acharehem" describes the complete destruction and devoting to destruction after them. "Ne'um-Yahveh" is "says Yahveh". "Va'aseh kechol asher tzivvitecha" means "and do as all that I have commanded you".
[JER.50.22] A voice of war is in the land, and a great breaking exists. [§]
kol milchama ba'aretz v'shever gadol
This verse consists of several words. 'Kol' means 'voice'. 'Milchama' means 'war'. 'Ba'aretz' means 'in the land'. 'V'shever' means 'and breaking'. 'Gadol' means 'great'. Therefore, the verse describes a voice of war in the land and a great breaking.
[JER.50.23] How is it cut off and broken, the smiter of all the land? How has Babylon become a ruin among the nations? [§]
‘eykh nigda‘ vayyishaber pattish kol-ha’aretz ‘eykh haytah l’shamah Babel bagoyim.
This verse describes a lament over the destruction of Babylon. ‘eykh means ‘how’ or ‘alas’. nigda‘ means ‘to be cut off’ or ‘broken’. vayyishaber means ‘and was broken’. pattish means ‘hammer’ or ‘smiter’. kol-ha’aretz means ‘all the land’. haytah means ‘was’. l’shamah means ‘to ruin’ or ‘to desolation’. Babel is the name of the city, Babylon. bagoyim means ‘among the nations’.
[JER.50.24] I have set a snare for you, and you have also been caught, Babylon, and you did not know it. It was found, and you were also seized, because Yahveh has provoked. [§]
yaqosh'ti lakh v'gam nilkad't' babel v'at' lo yada't' nimtza' v'gam nitpash't' ki vayahveh hitgarit.
This verse speaks of a trap set for Babylon, and its inhabitants being unaware of it. It emphasizes that this outcome occurred because of Yahveh’s provocation. 'Yaqosh'ti' refers to setting a snare. 'Nilkad't' means to be caught or ensnared. 'Babel' is the name of the city, Babylon. 'Nimtza' means to be found or discovered (implying discovery after the fact). 'Nitpash't' means to be seized or taken captive. 'Hitgarit' refers to provocation or challenging. 'Lakh' means 'to you'. 'V'gam' means 'and also'. 'Ki' means 'because'.
[JER.50.25] Yahveh opened His treasure, and He brought out the instruments of His wrath, for it is the work of my Lord Yahveh of hosts in the land of the Chaldeans. [§]
Pa-tach Yahveh et-o-tzar-o va-yo-tze et-klei za-am-o ki-melach-ah hee la-Adonai Yahveh Tzva-ot be-eretz Kash-dim.
This verse describes God opening His treasure and bringing forth instruments of wrath. It specifies that this action is the work of my Lord Yahveh of hosts in the land of the Chaldeans. Note that 'o-tzar-o' means 'his treasure,' implying possession by Yahveh. 'Klei za-am-o' translates to 'instruments of his wrath.' 'Tzva-ot' means 'hosts' or 'armies.' 'Kash-dim' refers to the Chaldeans.
[JER.50.26] Approach her at the end of time, open her doors, tear down her structures like cities, and devote her to destruction. Let there be no remnant for her. [§]
bo-u-lah-h mi-ketz pit-chu ma-av-u-sei-ha sal-lu-ha kmo-a-re-mim v'ha-cha-rim-u-ha al-te-hi-lah she-er-it.
This verse describes a decree against a city, likely a metaphor for a rebellious people. 'Bo-u-lah-h' indicates 'come to her' or 'approach her'. 'Mi-ketz' signifies 'at the end of time' or 'when the time is complete'. 'Pit-chu' means 'open'. 'Ma-av-u-sei-ha' translates as 'her doors'. 'Sal-lu-ha' means 'remove her beams', or 'tear down her structures'. 'Kmo-a-re-mim' means 'like cities', implying total demolition. 'V'ha-cha-rim-u-ha' means 'and devote her to destruction', referring to a complete ban. 'Al-te-hi-lah she-er-it' signifies 'let there be no remnant for her'.
[JER.50.27] Destroy all their young cattle; let them descend to the slaughter! Woe to them, for their day has come, the time of their visiting. [§]
khir-boo kol-par-eh-ha yayr-doo la-tavakh hoy a-lei-hem ki-va yomam et p'kudatam.
This verse uses several names and descriptive terms for God and describes a coming judgement. "khir-boo" is a command, "kol" means "all", "par-eh-ha" refers to "their young cattle", "yahr-doo" means "they descend", "la-tavakh" is "to the slaughter", "hoy" is an exclamation, "a-lei-hem" means "upon them", "ki-va" means "for comes", "yomam" means "their day", and "et p'kudatam" means "the time of their visiting".
[JER.50.28] A sound of escapees and survivors from the land of Babylon comes to declare in Zion the vengeance of Yahveh, the Gods of us, the vengeance of His temple. [§]
Qol nasim ufiletim me'eretz Bavel lehagid beTziyon et niqmat Yahveh Elohimaynu niqmat heikhalo.
This verse describes a sound of escapees and survivors from the land of Babylon, coming to Zion to declare the vengeance of Yahveh, the Gods of us, the vengeance of His temple. "Qol" means sound or voice. "Nasim" refers to escapees or those lifted up. "Piletim" denotes survivors or those remaining. "Bavel" is Babylon. "Lehagid" means to declare or tell. "BeTziyon" is in Zion. "Niqmat" means vengeance. "Yahveh" is the personal name of God. "Elohimaynu" is the Gods of us. "Heikhalo" is His temple.
[JER.50.29] Announce to Babel that many archers are coming. Let them encamp against her on every side, and let no one escape. Repay Babel for all she has done, and treat her as she has treated others, because she has become arrogant against Yahveh, the Holy One of Israel. [§]
hashmi'u el-bavel rabim kol-dorkhei keshet chanu aleha saviv al-yehi-ah pleitah shalamu-lah kepha'alah kechol asher asah asu-lah ki el-yahveh zada el-kedosh yisrael.
This verse is a command to bring numerous archers against Babel, surrounding it with no escape possible. It calls for recompense to be given to Babel as it has acted, and states that this is because Babel has become arrogant against Yahveh, the Holy One of Israel.
[JER.50.30] Therefore, her young men will fall in her streets, and all the men of her warfare will be silent in that day, declares Yahveh. [§]
lakhen yiplu bahureha birchovoteha vechol anshe milhamta’ah yidammu bayom hahu ne’um-Yahveh.
This verse describes a coming downfall and destruction. “lakhen” means “therefore”. “yiplu” means “they will fall”. “bahureha” means “her young men”. “birchovoteha” means “in her streets”. “vechol” means “and all”. “anshe” means “the men of”. “milhamta’ah” means “her warfare”. “yidammu” means “they will be silent”. “bayom” means “in the day”. “hahu” means “that”. “ne’um” means “declares”. “Yahveh” is the proper name of God.
[JER.50.31] Behold, I am to you arrogance, declaration of my Lord Yahveh of hosts, for your day has come, the time I have visited you. [§]
hin-nee eh-lay-kah zah-done neh-oom ah-doe-nai yeh-veh tseh-vah-ote kee vah yo-mekh-kah ayt peh-kahd-tee-kah.
This verse is a declaration of judgement. 'Hin-nee' means 'behold' or 'indeed'. 'Eh-lay-kah' means 'to you'. 'Zah-done' signifies arrogance or insolence. 'Neh-oom' means 'declaration of'. 'Ah-doe-nai' is 'my Lord'. 'Yeh-veh tseh-vah-ote' is 'Yahveh of hosts'. 'Kee' means 'for' or 'because'. 'Vah yo-mekh-kah' means 'your day'. 'Ayt peh-kahd-tee-kah' means 'the time I have visited you'.
[JER.50.32] And arrogance will stumble and fall, and there is no one to raise it up. And I will kindle a fire in its cities, and it will consume all its surroundings. [§]
vekashal zadon venapal ve'ein lo mekimm vehitzati esh be'araiyo ve'akhla kol sevivotav.
This verse describes the downfall of wickedness and the subsequent divine response. 'Kashal' means to stumble or fall. 'Zadon' refers to arrogance or wickedness. 'Napal' means to fall. 'Mekimm' means one who raises up or restores. 'Hitzati' means I will kindle or set aflame. 'Arai' means cities. 'Akhla' means to consume or devour. 'Sevivotav' means its surroundings.
[JER.50.33] Thus says Yahveh of Hosts, the children of Israel and the children of Judah are oppressed, and all their captors held them, refusing to let them go. [§]
Koh amar Yahveh Tsevaot, ashuqim bnei Yisrael u bnei Yehudah yahadav, vechal shovehem hecheziqu bam, me'anu shalchacham.
This verse consists of a declaration from Yahveh Tsevaot (Yahveh of Hosts). It states that the children of Israel and the children of Judah were oppressed, and all who held them captive refused to release them.
[JER.50.34] Their Redeemer is strong, Yahveh, God of hosts, is his name. He will contend, he will fight the dispute on behalf of his people, in order to quiet the land and agitate the inhabitants of Babel. [§]
Go'al'am khazak Yahveh tzeva'ot shmo riv yariv et rivam lema'an hirgia et ha'aretz vehirgia lizshvei Bavel.
This verse describes Yahveh as the strong Redeemer, the God of hosts. It states that Yahveh will contend on behalf of his people, in order to quiet the land and agitate the inhabitants of Babel. 'Go'al'am' refers to the redeemer of their people. 'Khazak' means strong or powerful. 'Tzeva'ot' means hosts, or armies. 'Shmo' means his name. 'Riv yariv' means to contend or fight a dispute. 'Hirgia' means to quiet or calm. 'Lizshvei' means the inhabitants of.
[JER.50.35] A sword upon the Chaldeans, declares Yahveh, and upon the inhabitants of Babylon, and upon its rulers, and upon its wise men. [§]
kher-ev al-kash-dee-im ne-oom-yah-veh ve-el yosh-bei va-vel ve-el sa-rei-ha ve-el kha-kha-mei-ha
This verse speaks of a sword against the Chaldeans, and against the inhabitants of Babylon, its rulers, and its wise men. 'Kher-ev' means sword. 'Kash-dee-im' refers to the Chaldeans. 'Ne-oom' means declaration or oracle. 'Yahveh' is the proper name of God. 'Yosh-bei' means inhabitants. 'Va-vel' is Babylon. 'Sa-rei-ha' means its rulers. 'Kha-kha-mei-ha' means its wise men.
[JER.50.36] A sword to the fading ones and they will be dismayed. A sword to her champions and they trembled. [§]
kher-ev el-ha-ba-dim ve-no-a-lu kher-ev el-gib-bo-rei-ha va-cha-tu
This verse uses several key terms. "Kher-ev" means sword. "El" means God. "Ha-ba-dim" means the fading ones or the ones becoming weak. "Ve-no-a-lu" means and they will be dismayed. "Gib-bo-rei-ha" means her champions or her mighty men. "Va-cha-tu" means and they trembled.
[JER.50.37] A sword against its horses and against its chariots, and against all the strong ones who are within it, and they will become women. A sword against its treasures, and they will be plundered. [§]
kher-ev el-soo-sayv ve-el-rikh-bo ve-el-kol-ha-arev asher be-tokhah ve-hayu le-nashim kher-ev el-otzaroteha u-buzazu
This verse describes a sword coming against horses, chariots, and all the strong ones within, and it will be for women, a sword against their treasures, and they will be plundered. Note that 'arev' translates to 'strong ones' or 'warriors' rather than 'Arabians'. 'Otzaroteyha' refers to 'her' treasures, implying a feminine subject, likely a city or nation.
[JER.50.38] Chorev, the waters of God within it will become dry, because it is a land of images, and in images they will boast. [§]
Chorev El-meimeha veyaveshu ki eretz pesilim hi ubaimim yitholalu.
This verse describes the fate of Chorev, a place associated with God. 'El-meimeha' literally means 'God-waters of it,' referring to the waters associated with God in that place. 'Veyaveshu' means 'and they will be dry.' 'Eretz pesilim hi' translates to 'it is a land of images,' referring to idols. 'Ubaimim yitholalu' means 'and in images they will boast.' Therefore, the verse describes a place where the waters associated with God will dry up because it is a land devoted to idols.
[JER.50.39] Therefore, rock hyraxes will dwell among the mother animals, and the daughters of the ostrich will dwell in it. And it will not dwell forever, nor inhabit until generation and generation. [§]
lakhen yeshevou tziyim et iim veyashvu bah benot yaanah velo teshev od lanetzach velo tishkon ad dor vador.
This verse describes the future desolation of Edom. 'lakhen' means 'therefore'. 'yeshevou' means 'they will dwell'. 'tziyim' refers to desert creatures, specifically rock hyraxes. 'et' is a grammatical marker. 'iim' means 'mother animals' or 'wild beasts'. 'veyashvu bah' means 'and they will dwell in it'. 'benot yaanah' means 'daughters of the ostrich'. 'velo teshev od lanetzach' means 'and it will not dwell forever'. 'velo tishkon' means 'and it will not inhabit'. 'ad dor vador' means 'until generation and generation'.
[JER.50.40] As the Gods overturned Sodom and Gomorrah and their neighbors, says Yahveh, no person will live there, and no human being will reside in it. [§]
kə-mah-peh-ḵat ĕ-lo-him ʾet-sə-ḏōm wə-ʾet-ʿə-mō-rā wə-ʾet-šə-ḵe-nêhā nə-ʾum-yə-hwāh lō-yēšēḇ šām ʾîš wə-lō-yāgūr bāh ben-ʾāḏām
This verse describes the overturning of Sodom and Gomorrah and their neighboring cities by the Gods, as declared by Yahveh. It states that no person will dwell there, nor will any human being reside within them.
[JER.50.41] Behold, a people comes from the north, and a great nation, and many kings will stir from the ends of the earth. [§]
hinneh am bah mitzapon vegoy gadol umelachim rabim ye'oru miyark'tei aretz.
This verse describes a people coming from the north, a great nation, and many kings who will stir from the ends of the earth. "Hinneh" means "behold". "Am" is "people". "Bah" means "come". "Mitzapon" means "from the north". "Vegoy" means "and nation". "Gadol" means "great". "Umelaachim" means "and kings". "Rabim" means "many". "Ye'oru" means "will stir". "Miyar'ktei" means "from the ends of". "Aretz" means "earth".
[JER.50.42] They will hold bow and spear, cruel they are, and they will not have mercy. Their voice is like the sea roaring, and they will ride on horses, arranged like a man for war, against you, daughter of Babylon. [§]
keshet vekhidon yakhaziqu akhzari hema velo yerachemu kolam kayam yehemeh veal susim yirkavu arukh ke'ish lamilkhama alayikh bat-bavel.
This verse describes a coming military force. 'Keshet' means bow, 'vekhidon' means spear, 'yakhaziqu' means they will hold. 'Akhzari' means cruel, 'hema' means they. 'Velo yerachemu' means they will not have mercy. 'Kolam' means their voice, 'kayam' means like the sea, 'yehemeh' means it will roar. 'Veal susim' means and on horses, 'yirkavu' means they will ride. 'Arukh' means arranged, 'ke'ish' means like a man, 'lamilkhama' means for war. 'Alayikh' means upon you, 'bat-bavel' means daughter of Babylon.
[JER.50.43] The king of Babylon heard the report, and his hands became weak. Distress seized him, and he experienced pain like a woman giving birth. [§]
sha-mah' mel-ekh-ba-vel et-shim-ahm ve-ra-poo ya-da-v tah-tsa-rah hekh-zee-kath-hu khil kai-yo-le-dah
This verse describes the reaction of the king of Babylon upon hearing a report. The report causes his hands to become weak and he experiences a pain like that of childbirth. 'Shama' means 'to hear'. 'Melekh-Bavel' means 'king of Babylon'. 'Et-shimahm' signifies 'the report'. 'Rapoo' means 'to become weak'. 'Yadav' means 'his hands'. 'Tsarah' means 'distress' or 'pain'. 'Hechziqathu' means 'it seized him' or 'it held him'. 'Chil' means 'pain' or 'anguish'. 'Kaiyoleidah' means 'like a woman giving birth'.
[JER.50.44] Behold, like a lion it will ascend from the pride of the Jordan to the dwelling of a constant spring. For I will quiet the predators from above them, and who is the man that I will inspect concerning them? For who is like me, and who will appoint me? And who is this shepherd who will stand before me? [§]
heen-neh ke-ar-yeh ya-ah-leh meeg-a-von hay-yar-den el-nev-eh ei-tan kee-ar-gee-ah a-ree-tzem meh-ah-leh-hah oo-mee bah-hoo-r eh-leh-hah ef-kode kee-mee kah-mo-nee oo-mee yo-eed-eh-nee oo-mee zeh ro-eh a-sher ya-am-od le-fah-nee
This verse describes a coming power, likened to a lion, rising from the region of the Jordan, towards a fertile plain. It speaks of calming enemies, and then asks who would dare challenge this power, asserting its unique and unmatched nature. The final clause questions who this shepherd is that would stand before this power.
[JER.50.45] Therefore, hear the counsel of Yahveh, which He has counseled concerning Babylon, and His thoughts, which He has thought concerning the land of Kasdim. If the young of the flock do not carry them, if He does not set an enclosure over them… [§]
lakhen shime'u atsat-yahveh asher ya'atz el-bavel umachsh'votav asher chashav el-eretz kasdim im-lo yis'chavum tze'irei hatzon im-lo yashim aleihem naveh.
This verse instructs people to listen to the counsel of Yahveh regarding Babylon and the land of Kasdim (Babylonia). It suggests that if the young sheep (people) do not carry the burdens or if no enclosure is provided for them, then something will go wrong.
[JER.50.46] From a sound, Babel was seized, the land was shaken, and an outcry among the nations was heard. [§]
mikol nitpesah bavel nir'asha ha'aretz uze'akah bagoyim nishma.
This verse describes a great shaking and outcry following a sound. "Mikol" means "from a sound". "Nitpesah" means "was seized" or "was grasped". "Bavel" is the name of the city, Babel. "Nir'asha" means "was shaken". "Ha'aretz" means "the land". "Uze'akah" means "and an outcry". "Bagoyim" means "among the nations". "Nishma" means "was heard".
JER.51
[JER.51.1] Thus says Yahveh, behold I am stirring up against Babylon and against the inhabitants of Leb Kamai a destroying spirit. [§]
Koh amar Yahveh, hineeni me'ir al-Bavel ve'el-yoshvei Lev Kamai ruach mashchit.
This verse is a declaration from Yahveh concerning Babylon. "Koh amar" means "thus says". "Hineeni" means "Behold, I am" or "Here I am". "Me'ir" means "from a city". "Al-Bavel" means "upon Babylon". "Ve'el-yoshvei Lev Kamai" means "and upon the inhabitants of Leb Kamai". "Ruach mashchit" means "a destroying spirit". Leb Kamai is a place name.
[JER.51.2] And I will send foreigners to Babylon, and they will scatter it, and they will despoil its land, because they were around it on all sides in a day of evil. [§]
veshilachti levavel zarim vezeruha viyokku et artza ki hayu aleiha misaviv beyom ra'ah.
This verse describes a sending of foreigners to Babylon, who will scatter its people and desolate its land. The context suggests this is a divine action, a judgment upon Babylon. 'Zarim' refers to foreigners or outsiders, and 'zeruha' means to scatter it. 'Yibokku' means to despoil or plunder. 'Artza' means land, and 'misaviv' means around or on all sides.
[JER.51.3] God will tread, the treader will tread his bow, and God will become boastful in his armor. And do not spare her young men; utterly destroy all her army. [§]
El-yidrokh yidrokh ha-dorekh kashto, ve-El-yit'al be-sir'yono, ve-al-tachm'lu el-bachureiha, hachrimu kol-tseva'ah.
This verse describes a command regarding a defeated enemy. "El" appears three times, meaning "God." "Yidrokh" is a verb meaning "to tread" or "to crush". "Dorekh" is a noun meaning "treader" or "one who crushes". "Kashto" means "his bow". "Yit'al" means "he will become boastful". "Sir'yono" refers to "his armor". "Tachm'lu" is a verb meaning "to spare". "Bachureiha" refers to "her young men". "Hachrimu" means "utterly destroy". "Tseva'ah" refers to "her army". The verse essentially commands the complete destruction of the enemy and warns against showing mercy.
[JER.51.4] And the slain will fall in the land of the Kasdim, and the wounded in its streets. [§]
ve-naf-loo kha-la-leem be-eretz kas-deem oo-me-doo-kar-eem be-khu-tzot-ey-ha
This verse describes a downfall and wounding within the land of the Kasdim (Babylon). 'Nafloo' means 'fell' or 'downfall'. 'Khalaleem' is plural and means 'slain' or 'those who have fallen'. 'Be-eretz' means 'in the land of'. 'Kasdim' is the name of the land, literally 'Kasdim'. 'Oo-medukareem' means 'and the wounded'. 'Be-khutzoteha' means 'in its streets'.
[JER.51.5] For Israel and Judah are not forsaken by their Gods, by Yahveh of hosts, for their land is full of guilt, away from the holiness of Israel. [§]
ki lo-alman Yisrael viYehudah meElohayv meYahveh tzevaot ki artzam mala asham miqadosh Yisrael.
This verse states that Israel and Judah are not forsaken by their God, Yahveh of hosts, because their land is full of guilt, away from the holiness of Israel. "Alman" means forsaken or abandoned. "Elohayv" means "their Gods". "Yehudah" is Judah, and "Yisrael" is Israel. "Tzevaot" means "hosts" or armies. "Artzam" means "their land". "Asham" means "guilt" or trespass. "Miqadosh" means "away from the holiness of".
[JER.51.6] Flee from within Babylon, and each person save his life. Do not be silent concerning her sin, for it is a time of vengeance to Yahveh. He is repaying her for what she has done. [§]
nusoo meetoch bavel umaltoo ish nafsho al-tiddamoo ba'avonah kee et nekamah hee layahveh gemool hoo meshalem lah.
This verse is a command to escape Babylon and save one's life. It warns against participating in Babylon's sins, stating that a time of vengeance has come from Yahveh, and He will repay Babylon for what she has done. 'Nusoo' means 'flee'. 'Meetoch' means 'from within'. 'Bavel' is the name 'Babylon'. 'Umaltoo' means 'and save yourselves'. 'Ish' means 'each person'. 'Nafsho' means 'his soul/life'. 'Al-tiddamoo' means 'do not be silent/do not participate'. 'Ba'avonah' means 'in her sin'. 'Kee' means 'for'. 'Et' marks the following word as the direct object. 'Nekamah' means 'vengeance'. 'Hee' means 'it is'. 'Layahveh' means 'to Yahveh'. 'Gemool' means 'repayment'. 'Hoo' means 'He'. 'Meshalem' means 'is repaying'. 'Lah' means 'to her'.
[JER.51.7] The golden cup of Babel is in the hand of Yahveh. It has made all the earth stagger; the nations have drunk of its wine, and therefore the nations will praise. [§]
kos-zahav bavel beyad-yehova meshakkeret kol-ha'aretz miyeinah shatu goyim al-kei shatu goyim.
This verse describes the golden cup of Babel (Babylon) being in the hand of Yahveh, and how it has made all the earth stagger. The nations have drunk of its wine, therefore the nations will praise.
[JER.51.8] Suddenly, Babylon fell and was broken. Rejoice over her. Take comfort for her pain, perhaps she will recover. [§]
Pit'om naf'lah Bav'el va'tish'aver. Heililu 'aleiha. K'chu tzori l'makh'ovah, ulai terafeh.
This verse describes the sudden fall and breaking of Babylon. It then calls for rejoicing over her and taking comfort for her pain, hoping she may recover. 'Pit'om' means suddenly. 'Naf'lah' means fell. 'Bav'el' is the name Babylon. 'Va'tish'aver' means and was broken. 'Heililu' is a command, meaning rejoice. 'Alaiha' means over her. 'K'chu' means take. 'Tzori' means rock/comfort. 'L'makh'ovah' means for pain. 'Ulai' means perhaps. 'Terapeh' means she will recover.
[JER.51.9] We will heal Babylon, but it was not healed. Abandon it, and let each man go to his land, for its judgement touched the heavens, and it was lifted up to the clouds. [§]
rippanu et-bavel velo nirpatah ezvuhah venelech ish le'artzo ki-nagah el-hashamayim mishpatah venisah ad-shchakim.
This verse describes the futility of trying to heal Babylon and the decision to leave it. "Rippanu" means "we will heal". "Et-Bavel" is "Babylon" as the direct object. "Velo nirpatah" means "and it was not healed". "Ezvuhah venelech" means "abandon it and let us go". "Ish le'artzo" means "each to his land". "Ki-nagah el-hashamayim mishpatah" means "for its judgement touched the heavens". "Venisah ad-shchakim" means "and it was lifted up to the clouds".
[JER.51.10] Yahveh has brought forth our righteousness. Come, and let us recount the work of Yahveh, our Gods, in Zion. [§]
ho-tzee Yahveh et-tsid-ko-tay-nu, bo-oo u-ne-sap-peh be-tzee-yon et-ma-ah-seh Yahveh Elohei-nu.
This verse describes God bringing forth our righteousness, and an invitation to come and recount God's works in Zion. "Hotsi" means "He brought forth". "Tsidqoteinu" means "our righteousness". "Bo-oo" means "come". "U-ne-sap-peh" means "and we will recount". "Be-tzee-yon" means "in Zion". "Ma-ah-seh" means "work". "Elohei-nu" means "our Gods".
[JER.51.11] Prepare the arrows, fill the quivers. Yahveh has stirred up the spirit of the kings of Media, for His plan is against Babylon, to destroy it. For this is Yahveh’s vengeance, the vengeance for His temple. [§]
ha-ve-ru ha-chi-tzim mil-u ha-shla-tim hei-ir Yahveh et-ruach mal-kei Ma-dai ki-al-Va-vel mezim-a-to le-hash-chi-ta ki-nik-mat Yahveh hi nik-mat he-i-cha-lo
This verse commands preparing arrows and filling quivers. It states that Yahveh stirred up the spirit of the kings of Media because His plan is against Babylon, to destroy it. It further emphasizes that this is Yahveh’s vengeance, the vengeance for His temple.
[JER.51.12] To the walls of Babylon, raise a signal! Strengthen the watch, establish watchers, prepare ambushers, for Yahveh has intended, and has done what he spoke to the inhabitants of Babylon. [§]
el-khomot Bavel se'u-nes hakkhiziku hammishmar haqimu shomrim hakhinu ha'orvim ki gam zamam Yahveh gam asa et asher diber el yoshvei Bavel.
This verse comes from Isaiah 21:9. It is a command to those watching over the walls of Babylon to prepare for defense. 'El' refers to God. 'Bavel' is Babylon. 'Nes' is a signal or banner. 'Hammishmar' refers to the guards or watchmen. 'Shomrim' are watchers. 'Ha'orvim' are ambushers or those lying in wait. 'Yahveh' is the proper name of God. 'Zamam' means to intend or devise. 'Asa' means to do or perform. 'Diber' means to speak. 'Yoshvei' refers to the inhabitants.
[JER.51.13] I have dwelled upon many waters, abundant are the treasures, comes your end with your gain. [§]
shokhenti al-mayim rabim, rabat otzarot, ba kitsekh ammat bitzehkh.
This verse uses several words that require careful literal translation. "Shokhenti" comes from the root meaning to dwell or reside. "Mayim" is water. "Rabim" means many. "Rabat" means abundant or great. "Otzarot" means treasures. "Ba" means comes. "Kitsekh" refers to the end or limit. "Ammat" is a measure of cubit, but here functions as 'your end'. “Bitzehkh” means with your profits or gain.
[JER.51.14] Yahveh, the armies, has sworn by His life that if I have filled man like a vessel, then they will answer against you with a shout. [§]
nishba Yahveh tzeva'ot benafsho ki im-mile'tikh adam kayyeleq ve'anu alayikh heidad.
This verse contains several key names and phrases. "nishba" means "swore". "Yahveh tzeva'ot" means "Yahveh of hosts" or "Yahveh the armies". "benafsho" means "in His soul" or "by His life". "im-mile'tikh" means "if I have filled you". "adam" means "man". "kayyeleq" means "like a trap" or "like a vessel". "ve'anu alayikh" means "and they will answer against you". "heidad" means "a shout" or "clamor". The verse is a strong oath by Yahveh.
[JER.51.15] The one making the earth by His power, the one preparing the world by His wisdom, and by His understanding, the one stretched out the heavens. [§]
Oseh eretz bekhoho, mekheen tevel bekhakmato, uvitvunato nata shamayim.
This verse describes God's creation of the earth and heavens. 'Oseh' means 'making' or 'doing'. 'Eretz' means 'earth'. 'Bekhoho' means 'by His power'. 'Mekheen' means 'preparing' or 'establishing'. 'Tevel' means 'the world' or 'inhabited earth'. 'Bekhakmato' means 'by His wisdom'. 'Uvitvunato' means 'and by His understanding'. 'Nata' means 'stretched out' or 'extended'. 'Shamayim' means 'the heavens'.
[JER.51.16] At the sound of Your voice, a multitude of waters was in the heavens, and pillars rose from the end of the earth. Lightning was made for the rain, and a wind came forth from the treasuries of the Gods. [§]
lᵊqol titto hᵊmon mayim bashamayim vayya‘al nᵊsi’im miqtzey-’aretz bᵊraqim la-matar ‘asah vayotzey ruach me’otzrotav.
This verse describes a theophany, a manifestation of the divine presence. It depicts a powerful display of natural forces – a loud voice, a multitude of waters in the heavens, pillars rising from the ends of the earth, lightning for rain, and a wind emerging from the Gods’ treasuries. The verse emphasizes the power and majesty of the divine beings.
[JER.51.17] All mankind will be consumed by knowledge; every craftsman will be ashamed of their idols, for their molten images are falsehoods and there is no spirit in them. [§]
niv'ar kol-adam midat hovish kol-tzoref mipassel ki sheker niska'o v'lo-ruach bam.
This verse describes the futility of idolatry. "Niv'ar" means to be consumed or dried up. "Kol-adam" means all mankind. "Midat" means knowledge. "Hovish" means to be ashamed or wither. "Kol-tzoref" means all craftsmen. "Mipassel" means from idols. "Ki" means for or because. "Sheker" means falsehood or lies. "Niska'o" means their molten images or castings. "V'lo-ruach" means and no breath or spirit. "Bam" means in them.
[JER.51.18] Breath they are, works of deceptions. At the time of their visitation, they will perish. [§]
hevel hemah maaseh ta'ut'im be'et pequdatam yo'avedu
hevel means 'breath', 'vapor', or 'vanity'. hemah is 'they' or 'these'. maaseh means 'work' or 'deeds'. ta'ut'im means 'errors' or 'deceptions'. be'et means 'at the time of'. pequdatam means 'their visitation' or 'their judgment'. yo'avedu means 'they will perish' or 'they will be destroyed'. The verse describes actions as futile and destined for destruction when the judgment comes.
[JER.51.19] It is not like God these portions of Jacob, for He is the creator of all things, and the tribe is His inheritance. Yahveh, whose name is the commander of the armies, is He. [§]
lo-ke-el-leh chelek ya-akov ki yo-tzer hakol hu veshvet nachalat-o Yahveh tzeva-ot shmo.
This verse contrasts the portion of Jacob with that of other entities. It states that the creator of all things is He, and the tribe is His inheritance. The name of the one who is the army's commander is Yahveh. 'El' is 'God'. 'Chelek' is 'portion'. 'Yaakov' is 'Jacob'. 'Yotzer' is 'creator'. 'Hakol' is 'all things'. 'Hu' is 'He'. 'Shvet' is 'tribe'. 'Nachalat-o' is 'His inheritance'. 'Yahveh' is 'Yahveh'. 'Tzeva-ot' is 'armies'. 'Shmo' is 'His name'.
[JER.51.20] You are the one who breaks things in pieces for me, tools of warfare, and through you I will scatter nations and I will destroy kingdoms. [§]
mapetz-ata li keli milchama ve-nifatzti becha goyim ve-hischatati becha mamlakot.
This verse uses several key terms. "Mapetz" means 'scatterer' or 'one who breaks in pieces'. "Ata" is 'you'. "Keli" means 'my tools' or 'my implements'. "Milchama" means 'warfare' or 'battle'. "Nifatzti" means 'I will scatter' or 'I will break in pieces'. "Goyim" means 'nations' or 'Gentiles'. "Hischatati" means 'I will destroy'. "Mamlakot" means 'kingdoms'. The verse is addressed to Yahveh, declaring that He provides the tools of warfare, and through Him, the speaker will scatter nations and destroy kingdoms.
[JER.51.21] And I will shatter in you, horse and its rider, and I will shatter in you, chariot and its rider. [§]
veh-nee-patz-tee beh-cha sooos veh-rokh-vo veh-nee-patz-tee beh-cha rekh-ev veh-rokh-vo
This verse uses a root word meaning 'to shatter' or 'to break'. It’s a poetic declaration of divine power, stating that God will shatter both horse and rider, and chariot and rider. It is a statement of absolute dominion.
[JER.51.22] And I will scatter among you man and woman, and I will scatter among you elder and youth, and I will scatter among you young man and young woman. [§]
v’nifatzti b’cha ish v’isha v’nifatzti b’cha zaken v’na’ar v’nifatzti b’cha bachur u’betulah.
This verse describes scattering people. The verb 'nifatzti' means 'I will scatter' or 'I will break'. 'B’cha' means 'in you' or 'among you'. 'Ish' means 'man' and 'isha' means 'woman'. 'Zaken' means 'old man' or 'elder', 'na’ar' means 'young person' or 'youth', 'bachur' means 'young man', and 'betulah' means 'young woman' or 'virgin'.
[JER.51.23] I will shatter in you the shepherd and his flock, I will shatter in you the farmer and his vine, and I will shatter in you the officials and their deputies. [§]
ve-nipatzti be-cha ro-eh ve-ed-ro ve-nipatzti be-cha ik-kar ve-tzim-do ve-nipatzti be-cha pach-ot u-seg-a-nim.
This verse uses the verb 'nipatzti' which means 'I will shatter' or 'I will break'. It is repeated three times, with different objects being shattered 'in you'. The objects are 'roeh' (shepherd) and 'edro' (his flock), 'ikkar' (farmer) and 'tzimdo' (his vine/hedge), and 'pachot' (officials) and 'seg-a-nim' (deputies/second-in-command). 'Be-cha' means 'in you'.
[JER.51.24] And I will repay Babylon, and to all the inhabitants of Babylonia, all their evil that they did in Zion before your eyes, says Yahveh. [§]
ve-shil-am-ti le-va-vel u-le-chol yosh-vei kas-dim et kol-ra-atam asher-asu be-tzion le-ei-ne-chem ne-um Yahveh.
This verse speaks of recompense. "ve-shil-am-ti" means "and I will repay". "le-va-vel" means "to Babylon". "u-le-chol yosh-vei kas-dim" means "and to all the inhabitants of Kasdim" (Babylonia). "et kol-ra-atam" means "all their evil". "asher-asu" means "that they did". "be-tzion" means "in Zion". "le-ei-ne-chem" means "before your eyes". "ne-um Yahveh" means "says Yahveh".
[JER.51.25] Behold, I am to you a mountain, the destroyer, says Yahveh, the destroyer of all the land. And I will stretch out my hand upon you, and I will roll you from the rocks, and I will give you to a mountain of burning. [§]
hinnei eleicha har hamashchit ne'um-Yahveh hamashchit et-kol-ha'aretz venatiti et-yadi aleicha vigilgaltechu min-hasela'im unatatichu lehar seraphah.
This verse contains several names for God, as well as descriptive terms. "Hinnei" means "behold". "Eleicha" means "to you". "Har" means "mountain". "Hamashchit" means "the destroyer". "Ne'um-Yahveh" means "says Yahveh". "Et-kol-ha'aretz" means "all the land". "Venatiti et-yadi" means "and I will stretch out my hand". "Aleicha" means "upon you". "Vigilgaltechu" means "and I will roll you". "Min-hasela'im" means "from the rocks". "Unatatichu lehar seraphah" means "and I will give you to a mountain of burning".
[JER.51.26] And no one will take from you a stone for a corner, and a stone for foundations, because forever desolations will be, says Yahveh. [§]
Velo yikchu mimcha even l’pinah v’even l’mosadot ki shimomot olam tihyeh ne’um-Yahveh.
This verse comes from Isaiah 9:10. It describes a consequence of the arrogance and destruction caused by Israel’s leaders. The verse states that no one will take a corner stone or foundation stone from them, because their desolation will be forever, as declared by Yahveh.
[JER.51.27] Raise a banner in the land, sound the shofar among the nations, sanctify them for it. Let it be heard among the kingdoms of Ararat, Minni, and Ashkenaz. Appoint Tipser over it, and bring horses like swift young donkeys. [§]
s'u-nes ba-aretz tik'u shofar ba-goyim kad'shu aleha goyim ha-shmi'u aleha mamlekhot Ararat mini ve-ashkenaz pik'du aleha tifsar ha-alu-sus ke-yelek samar.
This verse is a call to raise a banner in the land, to sound the shofar among the nations, to sanctify them for it, and to proclaim it to the kingdoms of Ararat, Minni, and Ashkenaz. It commands that Tipser be appointed over it, and to bring horses like swift young donkeys.
[JER.51.28] Consecrate for her the kings of Media, its governors and all its officials, and all the land of his rule. [§]
kad-shoo ah-lay-hah goy-eem et-mal-kay mee-dai et-pach-o-tay-hah ve-et-kol-se-ga-nay-hah ve-et kol-eretz mem-shal-toh.
This verse uses several key terms. "Kad-shoo" is the imperative plural of the verb meaning to consecrate or dedicate. "Goyim" means nations or gentiles. "Mal-kay" means kings. "Pach-o-tay-hah" means its governors. "Se-ga-nay-hah" means its officials. "Eretz mem-shal-toh" means the land of his rule.
[JER.51.29] And the earth trembled and it shook, because the thoughts of Yahveh have arisen against Babylon, to set the land of Babylon to desolation, without an inhabitant. [§]
va-tir-ash ha-ah-rets va-ta-chol ki-ka-ma al-ba-vel mach-shav-ot Yahveh la-soom et-eretz ba-vel le-sha-mah me-ein yo-shev
This verse describes a shaking of the earth and its turmoil because the thoughts of Yahveh have arisen against Babylon, to make the land of Babylon a wasteland with no inhabitants. Each word is translated directly. "Va" is a conjunction meaning 'and'. "Tir-ash" means 'to tremble'. "Ha-ah-rets" means 'the earth'. "Va-ta-chol" means 'and it trembled'. "Ki" means 'because'. "Ka-ma" means 'it arose'. "Al" means 'against'. "Ba-vel" is the name 'Babylon'. "Mach-shav-ot" means 'thoughts'. "Yahveh" is the proper name of God. "La-soom" means 'to put or set'. "Et" is a grammatical particle. "Eretz" means 'land'. "Le-sha-mah" means 'to desolation'. "Me-ein" means 'without'. "Yo-shev" means 'inhabitant'.
[JER.51.30] The heroes of Babel, cease to fight. Dwell in the fortresses. Their strength has perished, they have become as women. They have set fire to her dwellings, and her bolts are broken. [§]
chadlu gibborei bavel lehilachem yashvu bametzadot nashta geburatam hayu lenashim hitzitu mishkenoteha nishberu bericheha
This verse describes the cessation of Babylonian warfare and the downfall of their strength. 'chadlu' means 'cease' or 'desist'. 'gibborei bavel' is 'the heroes of Babel'. 'lehilachem' means 'to fight'. 'yashvu' means 'they sit' or 'they dwell'. 'bametzadot' means 'in the fortresses'. 'nashta geburatam' means 'their strength has perished'. 'hayu lenashim' literally means 'they have become women', indicating a loss of virility and strength. 'hitzitu mishkenoteha' means 'they have set fire to her dwellings'. 'nishberu bericheha' means 'her bolts are broken'.
[JER.51.31] A runner runs to meet a runner, and a messenger goes to meet a messenger, to tell the king of Babylon that his city has been completely captured. [§]
rats likrat rats yarutz umaggid likrat maggid lehaggid lemelech bavel ki nilkedah iro mikatzeh.
This verse describes messengers running to meet other messengers, all to inform the king of Babylon that his city has been captured. "Rats" means "runner" or "one who runs". "Maggid" means "one who tells" or "messenger". "Nilkedah" means "has been captured". "Iro" means "his city". "Mikatzeh" means "at its end" or "completely".
[JER.51.32] And the crossings were seized, and they burned the lakes with fire, and the men of the war were terrified. [§]
veham'avvarot nit'pasu ve'et-ha'agamim sarfu ba'esh ve'anshei hamil'hama nivhalu.
This verse describes a military event where crossings were seized and lakes were burned with fire, causing the warriors to be terrified. 'Ha'avvarot' refers to 'the crossings', 'ha'agamim' refers to 'the lakes', and 'anshei hamil'hama' refers to 'the men of the war' (the warriors). The verbs 'nit'pasu' means 'were seized', 'sarfu' means 'they burned', and 'nivhalu' means 'they were terrified'.
[JER.51.33] For thus says Yahveh of Hosts, the Gods of Israel: Daughter of Babylon is like a threshing floor at the time of threshing. Yet a little while, and the time of her harvest will come. [§]
Ki koh amar Yahveh Tsevaot Elohei Yisrael, Bat-Bavel kegoren et hidrika, od me'at uva'ah et ha'katzir lah.
This verse is a prophetic declaration. "Ki koh amar" means "For thus says". "Yahveh Tsevaot" is "Yahveh of Hosts". "Elohei Yisrael" is "the Gods of Israel". "Bat-Bavel" is "Daughter of Babylon". "Kegoren et hidrika" means "like a threshing floor at the time of threshing". "Od me'at uva'ah et ha'katzir lah" means "Yet a little while, and the time of her harvest will come".
[JER.51.34] He devoured it completely, Nebuchadnezzar, king of Babylon. He presented empty vessels. He swallowed like a serpent, filling his belly with delicacies. He cast him out. [§]
akhlaniv hamamaniv nevukhadretsar melek bavel hitziganev keli rik belanav katannin milla khresov me'adanay hedihaniv
This verse describes the king of Babylon, Nebuchadnezzar, consuming and being filled. 'Akhlaniv hamamaniv' suggests a consuming or devouring. 'Nivukhadretsar melek bavel' is Nebuchadnezzar, king of Babylon. 'Hitziganev keli rik' means 'presented empty vessels'. 'Belanav katannin' implies 'swallowed like a serpent'. 'Milla khresov me'adanay' means 'filled his belly with delicacies'. 'Hedihaniv' is 'he cast him out'. The verse depicts a forceful and complete consumption, followed by expulsion.
[JER.51.35] My violence and my flesh say concerning Babel, says the inhabitant of Zion, and my blood to the inhabitants of Chaldea, says Jerusalem. [§]
chamasi ushe’ari al-bavel to’amar yoshevet tziyon v’dami el-yoshvei kasdim to’amar yerushalayim.
This verse is spoken by Zion (Jerusalem) regarding Babylon and the people of Chaldea (Kasdim). 'Chamasi' means 'my violence' or 'my outrage', and 'ushe'ari' means 'and my flesh'. The speaker declares what they will say concerning Babylon and the inhabitants of Chaldea regarding the violence and suffering inflicted upon them. 'To’amar' means 'she says'.
[JER.51.36] Therefore, thus says Yahveh: Behold, I will make your quarrel great, and I will avenge your vengeance, and I will ruin the sea, and I will dry up its source. [§]
lakhen koh amar Yahveh hinnei rav et rivach venikamti et nikmatech veharcharavti et yammah vehobashti et meqorah
This verse consists of several parts. 'lakhen' means 'therefore'. 'koh amar' means 'thus says'. 'Yahveh' is the proper name of God. 'hinnei' means 'behold'. 'rav' means 'great'. 'et' is a direct object marker. 'rivach' means 'your quarrel'. 'venikamti' means 'and I will avenge'. 'nikmatech' means 'your vengeance'. 'veharcharavti' means 'and I will ruin'. 'yammah' means 'the sea'. 'vehobashti' means 'and I will dry up'. 'meqorah' means 'its source'. This verse essentially states that God will vindicate a quarrel, avenge vengeance, ruin the sea, and dry up its source.
[JER.51.37] And Babylon will become rubble, a dwelling of monsters there, and a whistling from without an inhabitant. [§]
vehayeta bavel legalim meon tannim shama ushreqa mein yoshev.
This verse describes the fate of Babylon. ‘Vehayeta’ means ‘and it will be.’ ‘Bavel’ is the name Babylon. ‘Legalim’ means ‘to rubble.’ ‘Meon’ means ‘dwelling.’ ‘Tannim’ means ‘dragons’ or ‘sea monsters.’ ‘Shama’ means ‘there.’ ‘Ushreqa’ means ‘and a whistling’ or ‘and a hissing.’ ‘Mein’ means ‘without’ or ‘from.’ ‘Yoshev’ means ‘inhabitant’ or ‘one who dwells.’ The verse depicts Babylon becoming a ruin, a dwelling place for monsters, and echoing with emptiness because it will be uninhabited.
[JER.51.38] Together, like lion cubs, they will roar. They become agitated like the cubs of lions. [§]
yach-dah' kah-kef-eer-eem yish-ah-goo no-ah-roo k'go-ray a-rah-yoht
This verse describes a collective roaring, comparing it to the sounds of lions. "Yachdav" means together. "Kefirim" means young lions or lion cubs. "Yish'agu" means they roar. "Na'aru" means they stir up or become agitated. "Gorei" means cubs of. "Arayot" means lions.
[JER.51.39] I will put their drink in a burning place, and I will intoxicate them, in order that they may rejoice and they may sleep a sleep of ages and they will not awaken, says Yahveh. [§]
Be-khumam ashit et mishtehem ve-hiskartim le-ma’an ya’alozu ve-yashnu shnat olam ve-lo yakitzu ne’um Yahveh.
This verse describes a future punishment. 'Be-khumam' likely refers to a place of heat or burning. 'Ashit' means 'I will put' or 'I will place'. 'Mishtehem' means 'their drink'. 'Ve-hiskartim' means 'and I will intoxicate them'. 'Le-ma’an ya’alozu' means 'in order that they may rejoice'. 'Ve-yashnu shnat olam' means 'and they may sleep a sleep of ages'. 'Ve-lo yakitzu' means 'and they will not awaken'. 'Ne’um Yahveh' means 'says Yahveh'.
[JER.51.40] I will bring them down like grain for slaughter, like lambs with young calves. [§]
o-ree-dem ke-kar-eem li-tvo-ach ke-ee-leem im-at-too-deem
This verse uses imagery of descending like grain for slaughter, comparing people to lambs with young calves. "o-ree-dem" comes from the root "yarad" meaning to descend. "ke-kar-eem" means like grain. "li-tvo-ach" means for slaughter. "ke-ee-leem" means like lambs. "im-at-too-deem" means with young calves.
[JER.51.41] How was Babylon captured, and the praise of all the earth seized? How has Babylon become a ruin among the nations? [§]
‘eykh nil’kh’dah sheshakh vatti’tapeś t’hilat kol-ha’aretz ‘eykh hay’tah l’shamah Bavel bagoyim.
This verse describes the fall of Babylon. ‘eykh means ‘how’. nil’kh’dah means ‘was captured’. sheshakh refers to Babylon’s glory or splendor. vatti’tapeś means ‘was seized’. t’hilat kol-ha’aretz means ‘the praise of all the earth’. hay’tah means ‘became’. l’shamah means ‘to ruin’. Bavel is Babylon. bagoyim means ‘among the nations’.
[JER.51.42] It rose up against Babylon, the sea, with an abundance of its waves, and it was covered. [§]
alah al-bavel ha-yam ba-hamon galav nich'satah.
This verse describes a rising up against Babylon by the sea, with its waves covering it. 'Alah' means to ascend or rise up. 'Bavel' is Babylon. 'Ha-yam' means 'the sea'. 'Ba-hamon' means 'with abundance' or 'with a multitude'. 'Galav' means 'its waves'. 'Nich'satah' means 'it is covered'.
[JER.51.43] Her cities became desolations, a land of dryness and a wilderness, a land in which no man dwells, and through which no human passes. [§]
ha-yu a-rei-ha le-sha-ma, eretz tzi-yah va-a-ra-vah, eretz lo ye-shev ba-hen kol-ish, ve-lo ya-avor ba-hen ben-a-dam.
This verse describes a land that has become desolate and uninhabited. 'Ha-yu' means 'they became'. 'A-rei-ha' means 'her cities'. 'Le-sha-ma' means 'to desolation'. 'Eretz' means 'land'. 'Tzi-yah' refers to dryness or desolation. 'Va-a-ra-vah' means 'and a wilderness'. 'Lo ye-shev' means 'no one dwells'. 'Ba-hen' means 'in them'. 'Kol-ish' means 'any man'. 'Ve-lo ya-avor' means 'and no one passes'. 'Ben-a-dam' means 'son of man' or 'human'.
[JER.51.44] And I will visit upon Bel in Babylon and I will take his portion out of his mouth, and no more nations will flow to him. Also, the wall of Babylon has fallen. [§]
u-pa-kad-ti al-bel be-va-vel ve-ho-tza-ti et-bil-u mi-pee-v ve-lo-yih-ne-haru elav o-dim go-yim gam-chomat va-vel na-fa-lah.
This verse describes a judgment against Bel, a god worshipped in Babylon. The text states that God will visit Bel in Babylon, remove his portion from his mouth (meaning, stop people from offering sacrifices to him), and no more nations will stream towards him. Additionally, the wall of Babylon will fall.
[JER.51.45] Go out from within her, my people, and let each person save his own life from the wrath of Yahveh. [§]
tseh-oo mee-toh-kahm ah-mee oo-mal-too eesh et-naf-sho meh-khah-ron af-Yahveh
This verse contains an imperative verb meaning "go out," directed towards "my people." It instructs each person to save their own life from the fury of Yahveh. 'Af' is a preposition meaning 'from' or 'because of.'
[JER.51.46] And lest your hearts become sluggish and you be afraid at the rumor that is heard in the land, and the rumor comes in one year, and after it, the rumor comes in another year, and violence is in the land and ruler over ruler. [§]
oo-fen-yeh-rakh le-vahv-khem ve-tee-roo bah-sheh-moo-ah ha-neesh-mah-at bah-ah-rets oo-vah bah-shah-nah ha-sheh-moo-ah ve-ah-hah-ree-v bah-shah-nah ha-sheh-moo-ah ve-hah-mas bah-ah-rets oo-mo-shel al-mo-shel.
This verse describes a fear arising from rumors and the resulting societal disruption. 'Yarakh' means to fear or be afraid, but can also mean to be sluggish or weakened. 'Shemuah' means rumor or hearing. 'Hammas' means violence or injustice. 'Moshel' refers to a ruler or those who rule.
[JER.51.47] Therefore, behold, days are coming and I will judge upon the idols of Babylon, and all its land will be ashamed, and all its slain will fall within it. [§]
lakhen hineh yamim ba'im ufakadti al-psilei bavel vechol artzah tevos vechol chalaleha yip'lu betochah.
This verse describes a future judgment upon the idols of Babylon and the land itself. 'Lakhen' means therefore. 'Hineh' means behold. 'Yamim ba'im' means days are coming. 'Ufakadti' means and I will visit/judge. 'Al-psilei bavel' means upon the idols of Babylon. 'Vechol artzah' means and all its land. 'Tevosh' means will be ashamed. 'Vechol chalaleha' means and all its slain/wounded. 'Yip'lu' means will fall. 'Betochah' means within it.
[JER.51.48] Rejoice over Babylon, heavens and earth and all that is in them, for plunderers will come upon it from the north, says Yahveh. [§]
ve-rin-nu al-Ba-vel sha-ma-yim va-a-retz ve-chol a-sher ba-hem ki mi-tzap-on ya-vo la-ha ha-shod-dim ne-um-Yahveh.
This verse calls for rejoicing over Babylon. It states that destruction will come upon it from the north, as spoken by Yahveh. 'Ba-vel' is Babylon, 'sha-ma-yim' means heavens, 'va-a-retz' means and the earth, 've-chol a-sher ba-hem' means and all that is within them, 'ki' means for, 'mi-tzap-on' means from the north, 'ya-vo la-ha' means will come to it, 'ha-shod-dim' means the plunderers, and 'ne-um-Yahveh' means says Yahveh.
[JER.51.49] Also, Babylon is to fall, the slain of Israel. Also, to Babylon fell the slain of all the land. [§]
Gam-bavel linpol challey Yisrael, gam-levavel naplu challey kol-ha'aretz.
This verse discusses the fall of Babylon and the deaths of Israelites and all the land's people. "Gam" means "also" or "even". "Bavel" is the name Babylon. "Linpol" means "to fall". "Challey" means "those slain" or "the fallen". "Yisrael" is Israel. "Levavel" is a variant spelling of "Bavel", also meaning Babylon. "Naplu" means "they fell". "Kol-ha'aretz" means "all the land".
[JER.51.50] Those who escaped from the sword have gone. Do not stand. Remember from afar Yahveh, and let Jerusalem rise upon your hearts. [§]
pleitim mekherev hilkhu al-ta'amodu zikru merahok et-Yahveh viyrushalayim ta'aleh al-levavkhem.
This verse speaks to those who have escaped the sword. 'Pleitim' means escapees. 'Mekherev' means from the sword. 'Hilkhu' means they went or walked. 'Al-ta'amodu' is a command meaning do not stand. 'Zikru' means remember. 'Merahok' means from afar. 'Et-Yahveh' is a marker indicating Yahveh as the object of remembering. 'Viyrushalayim' means and Jerusalem. 'Ta'aleh' means it will rise or ascend. 'Al-levavkhem' means upon your hearts.
[JER.51.51] We are ashamed because we have heard reproach, and dishonor has covered our faces, for strangers have come upon the holy places of the house of Yahveh. [§]
bosnu ki-shama'nu cherpah, kis'tah kelimah paneinu, ki-bau zarim al-mik'deshei beit Yahveh.
This verse describes shame and dishonor experienced because foreigners have trespassed upon the holy places of the house of Yahveh. "Bosnu" means "we are ashamed". "Cherpah" refers to reproach or insult. "Kelimah" is shame or dishonor. "Mik'deshei" signifies holy places. "Beit Yahveh" is the house of Yahveh.
[JER.51.52] Therefore, behold, days are coming, says Yahveh, and I will visit punishment upon her idols, and in all her land, a slain one shall groan. [§]
lakhen hineh yamim ba'im ne'um Yahveh ufakadtî al pesileihâ ubekhal artsehâ ye'enok halal.
This verse speaks of a coming judgment from Yahveh upon idols. 'Lakhen' means 'therefore'. 'Hineh' means 'behold'. 'Yamim ba'im' means 'days are coming'. 'Ne'um Yahveh' means 'says Yahveh'. 'Ufakadtî' means 'I will visit' or 'I will punish'. 'Al pesileihâ' means 'upon her idols'. 'Ubekhal artsehâ' means 'and in all her land'. 'Ye'enok halal' means 'shall groan a slain one'. The 'her' refers to the implied subject, likely a nation or city.
[JER.51.53] For Babylon will ascend to the heavens, and because she will fortify the heights of her strength, plunderers will come against her from me, declares Yahveh. [§]
kee-tah-ah-leh vah-vel hah-shah-mah-yeem vee-kee teh-vah-tser meh-rome oo-zah-ah me-eet-tee yah-vo-oo shohd-deem lah neh-oom Yahveh
This verse speaks of Babylon ascending to the heavens and fortifying its heights. It then declares that plunderers will come against her from God. 'kee' means 'for' or 'because'. 'tah-ah-leh' means 'she will ascend'. 'vah-vel' is Babylon. 'hah-shah-mah-yeem' is 'the heavens'. 'vee' means 'and'. 'teh-vah-tser' means 'you will fortify'. 'meh-rome' means 'heights'. 'oo-zah-ah' means 'its strength'. 'me-eet-tee' means 'from me'. 'yah-vo-oo' means 'they will come'. 'shohd-deem' means 'plunderers'. 'lah' means 'to her'. 'neh-oom' means 'declares'. 'Yahveh' is the divine name.
[JER.51.54] A voice of wailing comes from Babylon, and a great breaking from the land of the Chaldeans. [§]
Kol ze'akah miBavel vesheber gadol me'eretz Kasdim.
This verse describes a cry of wailing coming from Babylon, and a great breaking from the land of the Chaldeans. "Kol" means voice or sound. "Ze'akah" means a cry of wailing or a shout for help. "MiBavel" means from Babylon. "Vesheber" means and a breaking or shattering. "Gadol" means great or large. "Me'eretz" means from the land of. "Kasdim" is the land of the Chaldeans.
[JER.51.55] For Yahveh devastates Babylon and destroys from her a great noise, and their waves roar like many waters. The noise of their voice is raised. [§]
ki-shoded Yahveh et-bavel ve-ibad mimena kol gadol vehamu galehem kemayim rabim nitan shaoon kolam.
This verse describes Yahveh's destruction of Babylon. 'Shoded' means to devastate or destroy. 'Et' is a grammatical particle. 'Bavel' is Babylon. 'Ibad' means to perish or be destroyed. 'Mimena' means from her. 'Kol gadol' means a great sound or noise. 'Vehamu galehem' means and their waves. 'Kemayim rabim' means like many waters. 'Nitan shaoon kolam' means the noise of their voice was given or arose.
[JER.51.56] For a destroyer has come upon her, upon Babylon, and her heroes have been captured; she has broken their bows. For God of recompense, Yahveh, will fully repay. [§]
kee bah aleha al-bavel shoded venilkedoo gibboreha hittah kashtotam kee el gemulot Yahveh shalem yeshallem.
This verse describes an attack on Babylon. 'Shoded' refers to a destroyer or plunderer. 'Venilkedoo' means 'and were captured'. 'Gibboreha' means 'its heroes'. 'Hittah' means 'she has broken'. 'Kashtotam' means 'their bows'. 'El gemulot' refers to 'God of recompense'. 'Yahveh' is the proper name of God. 'Shalem yeshallem' means 'will fully repay'.
[JER.51.57] And I will reward her rulers and her wise men, her officials and her deputies, and her mighty men; they will sleep an eternal sleep, and they will not awaken, says the King, Yahveh of hosts, His name. [§]
ve-his-khar-ti sa-re-ha ve-cha-cha-mei-ha pa-cho-tei-ha u-se-ga-nei-ha ve-gib-o-rei-ha ve-yash-nu she-nat-o-lam ve-lo ya-ki-tzu ne-um-ha-me-lech ye-ho-vah tzva-ot sh-mo
This verse describes the fate of the rulers, wise men, officers, deputies, and mighty men of a city. They will sleep an eternal sleep and not awaken. The speaker is identified as 'the King, Yahveh of hosts, His name'. I'm translating the names literally, focusing on the core meaning and avoiding traditional replacements. 'Tzvaot' literally means 'hosts' or 'armies,' signifying Yahveh's power and command.
[JER.51.58] Thus says Yahveh of Hosts: The wide walls of Babylon will crumble, and its high gates will be consumed by fire. And peoples will labor for futility, and nations for fire, and they will be weary. [§]
Koh-amar Yahveh Tsevaot homot Bavel har'chavah ear'er tit'ar'ar ush'areha hag'vohim ba'esh yitzatu veyig'u amim b'dei-reek ule'umim b'dei-esh veya'efu.
This verse comes from Isaiah 44:26. "Koh-amar" means "Thus says". "Yahveh Tsevaot" is "Yahveh of Hosts". "Homot Bavel har'chavah" means "the walls of Babylon the wide". "Ear'er tit'ar'ar" means "it will crumble". "Ush'areha hag'vohim" is "and its high gates". "Ba'esh yitzatu" means "will be consumed by fire". "Veyig'u amim b'dei-reek" is "and peoples will labor for futility". "Ule'umim b'dei-esh" is "and nations for fire". "Veya'efu" means "and they will be weary".
[JER.51.59] The word that Jeremiah the prophet commanded to Seraiah, son of Neriah, son of Machseiah, when he went to Zedekiah, king of Judah, in Babel, in the fourth year of his reign, and Seraiah was a chief officer. [§]
ha-da-var a-she-er tsi-va Yerem-yahu ha-navi et-S'rayahu ben-Neriahu ben-Mach'seiah be-lechto et-Tzidqiyahu melech-Yehudah Bavel bi-shnat ha-revi'it le-malcho u-S'rayahu sar menu-chah.
This verse introduces a message given by the prophet Jeremiah to Seraiah, son of Neriah, son of Machseiah, while he went to King Zedekiah of Judah in Babel during the fourth year of his reign. It then states that Seraiah was a chief officer.
[JER.51.60] And Jeremiah wrote all the evil that will come to Babylon in a single book, all these words that are written to Babylon. [§]
vayikhtov yirmeyahu et kol-harah asher-tavo el-bavel el-sefer echad et kol-hadvarim haeleh hakhtuvim el-bavel.
This verse describes Jeremiah writing down all the evil that will come upon Babylon in a single book. 'Vayikhtov' means 'and he wrote'. 'Yirmeyahu' is the name Jeremiah. 'Et' is a grammatical particle indicating a definite direct object. 'Kol-harah' means 'all the evil'. 'Asher-tavo' means 'that will come'. 'El-bavel' means 'to Babylon'. 'El-sefer echad' means 'to a single book'. 'Et kol-hadvarim haeleh' means 'all these words'. 'Hakhtuvim' means 'that are written'.
[JER.51.61] And Jeremiah said to Seraiah, "Your coming to Babylon, and you will see, and you will proclaim all these words." [§]
Va-yo-mer Yir-me-ya-hu el-Sra-ya k-vo-ach Ba-vel ve-ra-ita ve-kara-ta et kol-ha-de-var-im ha-eleh.
This verse recounts Jeremiah speaking to Seraiah. It details a future event where Seraiah will go to Babylon, see something, and then proclaim all these words. The names used are proper nouns, and should not be altered to fit tradition. 'Va-yo-mer' signifies 'and he said'. 'El' signifies 'to'. 'K-vo-ach' means 'your coming'. 'Ve-ra-ita' means 'and you will see'. 'Ve-kara-ta' means 'and you will call out'. 'Et' is a particle with no direct translation but indicates the direct object. 'Kol' means 'all'. 'Ha-de-var-im' means 'the words'. 'Ha-eleh' means 'these'.
[JER.51.62] And you shall say, "Yahveh, you have spoken to this place to destroy it, so that there will be no inhabitant in it, either human or animal, for it will be desolations forever." [§]
ve'amarta, Yahveh ata dibarta el-hamakom hazeh lehakhrito livl'ti hyot-bo yoshev le'meadám ve'ad-behemah ki-shimemot olam tihyeh.
This verse is a statement attributing destruction to Yahveh. The speaker is relaying a message from Yahveh concerning a specific place. Yahveh has spoken to destroy that place, ensuring no one—neither humans nor animals—will dwell there. The destruction will be permanent and everlasting.
[JER.51.63] And it will be, when you finish to read the book this, you will bind to it a stone and you will throw it into the river. [§]
ve-ha-ya ke-kol-te-cha liq-ro et-ha-se-fer ha-zeh tiq-shor a-lav even ve-hish-lak-to el-tokh pe-rat.
This verse describes an action to be taken after someone has finished reading a book. They are to tie a stone to it and throw it into the river. Each word is translated as literally as possible. 've-ha-ya' means 'and it will be', 'ke-kol-te-cha' means 'when you finish', 'liq-ro' means 'to read', 'et-ha-se-fer ha-zeh' means 'the book this', 'tiq-shor' means 'you will bind', 'a-lav' means 'to it', 'even' means 'a stone', 've-hish-lak-to' means 'and you will throw it', 'el-tokh' means 'into', and 'pe-rat' means 'the river'.
[JER.51.64] And you will say, thus Babylon will sink and will not rise before the evil that I am bringing upon her. And they will be weary until here are the words of Jeremiah. [§]
ve'amarta, kacha tishka Babel ve'lo takum mipnei hara'ah asher anochi mevi aleha veya'efu ad hena divrei Yirmeyahu.
This verse comes from the book of Jeremiah. It is a prophetic declaration about the fall of Babylon. 've'amarta' means 'and you will say'. 'kacha' means 'thus'. 'tishka' means 'she will sink'. 'Babel' is the name 'Babylon'. 've'lo takum' means 'and she will not rise'. 'mipnei hara'ah' means 'before the evil'. 'asher anochi mevi aleha' means 'that I am bringing upon her'. 'veya'efu' means 'and they will be weary'. 'ad hena' means 'until here'. 'divrei Yirmeyahu' means 'the words of Jeremiah'.
JER.52
[JER.52.1] Zedekiah was twenty-one years old when he began to reign, and he reigned eleven years in Jerusalem. The name of his mother was Hamital, daughter of Jeremiah from Libnah. [§]
ben-esh-rim ve-ah-hat sha-nah tzid-ki-ya-hu be-mal-kho ve-ah-hat es-reh sha-nah ma-lakh bi-ru-sha-la-yim ve-shem im-mo kha-mee-tal bat-yir-me-ya-hu mi-liv-nah.
This verse states the age and length of the reign of King Zedekiah, and the name of his mother. "Ben-esh-rim ve-ah-hat sha-nah" means "son of twenty-one years", a way of stating his age at accession. "Tzid-ki-ya-hu" is Zedekiah’s name. "Be-mal-kho" means "in his kingship", or "when he began to reign". "Ve-ah-hat es-reh sha-nah ma-lakh bi-ru-sha-la-yim" means "and eleven years he reigned in Jerusalem". "Ve-shem im-mo kha-mee-tal bat-yir-me-ya-hu mi-liv-nah" means "and the name of his mother was Hamital, daughter of Jeremiah from Libnah".
[JER.52.2] And he did evil in the eyes of Yahveh, like all that Jehoiakim did. [§]
Va-ya-as ha-ra be-ei-nei Yahveh ke-kol a-sher-a-sa Yeho-ya-kim.
This verse describes the evil actions taken in the eyes of Yahveh, comparing them to all that Jehoiakim did. 'Va-ya-as' means 'and he did'. 'Ha-ra' means 'the evil'. 'Be-ei-nei' means 'in the eyes of'. 'Ke-kol' means 'like all'. 'A-sher-a-sa' means 'that he did'.
[JER.52.3] For it was because of the anger of Yahveh that this happened to Jerusalem and Judah, continuing until Yahveh cast them away from his face. And Zedekiah rebelled against the king of Babylon. [§]
ki al-af Yahveh haytah biyrushalayim viyehudah ad-hishliko otam me'al panav vayimrod tzidkiyahu b'melech bavel.
This verse describes the reason for the exile of Jerusalem and Judah. It states that it happened due to the anger of Yahveh, continuing until Yahveh cast them away from his presence. It also states that Zedekiah rebelled against the king of Babylon.
[JER.52.4] And it came to pass in the ninth year of his reign, in the tenth month, on the tenth of the month, that Nebuchadnezzar, king of Babylon, he and all his army came against Jerusalem and camped around it, and they built a ramp against it on every side. [§]
va-yhi ba-shana ha-tshia-it le-mal-khoh ba-hodesh ha-asiri be-asor la-hodesh ba Nevuchadrezzar melech Bavel hu ve-chol-heilo al-Yerushalayim va-yachanu aleha va-yivnu aleha dayek saviv.
This verse describes the ninth year of the king's reign, the tenth month, on the tenth day, when Nebuchadnezzar, king of Babylon, came with all his army against Jerusalem, camped around it, and built a siege ramp around it.
[JER.52.5] And the city came into the siege, until twelve years to the king Tzidkiyahou. [§]
va-tavo ha-ir ba-matzor ad ashte-esreh shanah la-melech tzidkiyahou
This verse describes the siege of a city. 'Va-tavo' means 'and it came'. 'Ha-ir' means 'the city'. 'Ba-matzor' means 'in the siege'. 'Ad ashte-esreh shanah' means 'until twelve years'. 'La-melech tzidkiyahou' means 'to the king Tzidkiyahou'.
[JER.52.6] In the fourth month, on the ninth of the month, the famine increased in the city, and there was no bread for the people of the land. [§]
Ba-hodesh ha-revi'i b'tish'ah la-hodesh va-yechezak ha-ra'av ba-ir ve-lo-hayah lechem le-am ha-aretz.
This verse describes a worsening famine in the city. 'Ba-hodesh' means 'in the month'. 'Ha-revi'i' means 'the fourth'. 'B'tish'ah la-hodesh' means 'on the ninth of the month'. 'Va-yechezak' means 'and strengthened/increased'. 'Ha-ra'av' means 'the famine'. 'Ba-ir' means 'in the city'. 'Ve-lo-hayah' means 'and there was not'. 'Lechem' means 'bread'. 'Le-am' means 'for the people'. 'Ha-aretz' means 'the land'.
[JER.52.7] And the city broke open, and all the men of war fled and went out of the city by night through a gate between the walls which was near the king’s garden, and the Chaldeans were around the city. And they went through the Arabah. [§]
va-tee-bah-kah ha-eer ve-chol-an-shei ha-mil-ha-mah yiv-re-hu ve-ye-tzu mei-ha-eer lai-lah de-rech sha-ar bein-ha-ho-mo-ta-yim asher al-gan ha-me-lech ve-kas-dee-eem al-ha-eer sa-veev va-ye-le-hu de-rech ha-a-ra-vah.
This verse describes the breaking of the city and the flight of its fighting men. They escape at night through a gate between the walls, near the king’s garden, while the Chaldeans surround the city, and they go into the Arabah (the wilderness). The verb forms indicate past tense actions.
[JER.52.8] And the army of the Chaldeans pursued after the king, and they captured Zedekiah in the plains of Jericho, and all his army scattered from him. [§]
vayirdfu cheyl kasdim acharei hammelech vayassigu et tzidqiyahu beerbot yerecho vechol cheylo nafotsu me'alav
This verse describes the army of Babylon pursuing the king and capturing him in the plains of Jericho, and his entire army scattering from him. Let's break down the names: 'kasdim' refers to the Chaldeans, a people and region in Babylonia. 'tzidqiyahu' is the king's name, meaning 'righteous is Yahveh'.
[JER.52.9] And they seized the king and brought him up to the king of Babylon, to Riblah in the land of Hamath, and he spoke judgments with him. [§]
va-yit-pes-soo et-ha-me-lech va-ya-a-loo o-toh el-me-lech ba-vel riv-la-tah be-er-etz cha-mat va-ye-da-ber it-toh mish-pa-teem
This verse describes the capture of a king and his being taken to the king of Babylon, specifically to Riblah in the land of Hamath, where judgments were spoken to him. Each word is translated directly. 'Va' indicates 'and', 'Yitpesu' is 'they seized', 'et' is a direct object marker, 'ha-melech' is 'the king', 'va-ya'alu' is 'and they brought up', 'oto' is 'him', 'el' is 'to', 'melech' is 'king', 'bavel' is 'Babylon', 'rivlatah' is 'Riblah', 'be-eretz' is 'in the land of', 'chamat' is 'Hamath', 'va-yedaber' is 'and he spoke', 'itto' is 'with him', 'mishpatim' is 'judgments'.
[JER.52.10] And the king of Babylon slaughtered the sons of Zedekiah before his eyes, and also slaughtered all the officials of Judah in Riblah. [§]
va-yish-khah-t me-lekh-ba-vel et-bnei tzid-ki-ya-hu le-ei-nav ve-gam et-kol-sa-rei ye-hu-dah shakhah-t beriv-la-tah.
This verse describes the king of Babylon slaughtering the sons of Zedekiah and all the officials of Judah before his eyes, in Riblah.
[JER.52.11] And the eyes of Zedekiah were made blind, and they bound him with bronze chains, and the king of Babel brought him to Babel, and he placed him in the house of custody until the day of his death. [§]
ve'et-einei tzidqiyahhu ivver vay'asrehuhu ban'chushtayim vay'viehu melekh-bavel bavelah vayit'nehuhu be'beit-ha'pkudot ad-yom motoh.
This verse describes the fate of King Zedekiah of Judah at the hands of the king of Babel. It states his eyes were put out, he was bound with bronze shackles, and taken to Babel where he remained in confinement until his death.
[JER.52.12] And in the fifth month, on the tenth day of the month, it was the nineteenth year of the reign of King Nebuchadnezzar, King of Babylon, that Nebuzaradan, the great slaughterer, stood before the King of Babylon in Jerusalem. [§]
oo-vah-ho-desh ha-ha-mee-shee bee-ah-sor la-ho-desh hee sh-nah-t teh-shah-ah-es-reh shah-nah la-meh-lech nev-oo-chad-re-atz-ar meh-lech ba-vel ba nev-oo-zar-ad-an rav-ta-vah-heem ah-mad lee-f-nay meh-lech ba-vel bee-roo-shah-lah-eem.
This verse details a specific date during the reign of King Nebuchadnezzar of Babylon. It states that in the fifth month, on the tenth day of the month, in the nineteenth year of his reign, Nebuzaradan, the chief cook, stood before the King of Babylon in Jerusalem. The term 'rav tavach' is commonly translated as 'chief cook' but literally means 'great slaughterer' or 'chief butcher'.
[JER.52.13] And he burned the house of Yahveh and the house of the king and all the houses of Jerusalem and all the great house, he burned with fire. [§]
vayisrof et-beit-yahveh ve-et-beit hammelech ve-et kol-battei yerushalayim ve-et kol-beit hagadol saraf ba-esh.
This verse describes a burning. 'Vayisrof' means 'and he burned'. 'Et' is a grammatical particle marking the direct object. 'Beit' means 'house'. 'Yahveh' is the proper name of the God of Israel. 'Hammelech' means 'the king'. 'Kol' means 'all'. 'Battei' is the plural of 'beit', meaning 'houses'. 'Yerushalayim' is the name of the city Jerusalem. 'Hagadol' means 'the great'. 'Saraf' means 'burned'. 'Ba-esh' means 'with fire'.
[JER.52.14] And all the walls of Jerusalem around, the entire army of the Babylonians broke down, who were the chief of the slaughterers. [§]
veh-et-kol-khom-ot yer-u-sha-lim sav-iv nat-tzu kol-khayil kas-dim asher et-rav-tav-akh-im.
This verse describes the destruction of the walls of Jerusalem by the Babylonian army. 'Veh-et' means 'and'. 'Kol' means 'all'. 'Khomot' means 'walls'. 'Yerushalim' is 'Jerusalem'. 'Saviv' means 'around'. 'Natzu' means 'they broke down'. 'Khayil' means 'army' or 'force'. 'Kasdim' means 'Babylonians'. 'Asher' means 'who' or 'that'. 'Et' is a grammatical particle. 'Rav-tavakhim' is 'chief executioners' or 'chief of the slaughterers'. The verse indicates the Babylonians demolished the walls surrounding Jerusalem, carried out by their army.
[JER.52.15] And from among the poor of the people and the rest of the people who remained in the city, and those who had fallen who had fallen to the king of Babylon, and the rest of the Ammonites, Nebuzaradan, chief executioner, exiled them. [§]
oo-mid-dal-lot hah-ahm ve-et-yeh-ter hah-ahm hah-neesh-ah-rim bah-eer ve-et hah-nof-lim ah-sher naf-lu el-me-lech bah-vel ve-et yeh-ter hah-am-mon heh-gleh nev-oo-zar-ad-an rav-tah-vah-chim.
This verse describes the deportation of the remaining people of Judah after the fall of Jerusalem to Babylon. 'Midallot' refers to the lower classes or the poor. 'Yeter ha'am' means 'the rest of the people.' 'Nish'arim' means 'remaining.' 'Noflim' refers to those who fell (likely in battle or by sword). 'Melch bahvel' is 'king of Babylon.' 'Ammon' may be a reference to the people or a place. 'Nevuzaradan rav-tavach' is the chief officer, Nebuzaradan, the chief butcher (executioner). 'Heh-gleh' means 'he exiled'.
[JER.52.16] From among the poor of the land, Nebuzaradan, the chief executioner, left vine dressers and those who work the cellars. [§]
u-mid-dal-lot ha-ah-retz hish-eer nev-u-zar-ad-dan rav-tav-bach-eem le-kor-meem u-le-yog-veem.
This verse describes what Nebuzaradan, the chief officer, left behind in the land after the destruction. Specifically, it details the people he left to work the vineyards and cellars. "Mid-dal-lot" refers to the poor or those left behind. "Ha-ah-retz" means "the land". "Hish-eer" means "left". "Nev-u-zar-ad-dan" is a proper noun, a name. "Rav-tav-bach-eem" means "chief executioner". "Le-kor-meem" means "for the vine dressers" or "for the vineyards". "U-le-yog-veem" means "and for the wine pressers" or "for the cellars".
[JER.52.17] And they broke the bronze pillars which belonged to the house of Yahveh, and the basins, and the bronze sea which was in the house of Yahveh. The Babylonians carried all their bronze to Babylon. [§]
ve'et-'ammudei ha-nechoshet asher le-veit-yahveh ve'et-ha-mekhonot ve'et-yam ha-nechoshet asher be-veit-yahveh shibru kasdim va-yis'u et-kol-nechustam babeilah.
This verse describes the destruction of the bronze pillars, basins, and the bronze sea that were in the temple of Yahveh, carried out by the Babylonians. 'ammudei' means pillars, 'ha-nechoshet' means the bronze, 'asher' means which/that, 'le-veit-yahveh' means to the house of Yahveh, 'ha-mekhonot' means the basins, 'yam ha-nechoshet' means the bronze sea, 'shibru' means they broke, 'kasdim' means the Babylonians, 'va-yis'u' means and they carried, 'et-kol-nechustam' means all their bronze, 'babeilah' means to Babylon.
[JER.52.18] And the pots and the basins and the musical instruments and the sprinklers and the bowls and all the bronze vessels which they served with them, they took. [§]
ve'et-has-si-rot ve'et-hay-a-im ve'et-ham-zam-mer-ot ve'et-ham-iz-ra-kot ve'et-hak-ka-pot ve'et kol-klei ha-ne-hoshet asher-yishartu bahhem lakhu.
This verse lists various bronze vessels that were taken. 'Ve'et' means 'and', functioning as a conjunction with a direct object marker. 'Has-si-rot' refers to pots. 'Hay-a-im' refers to basins. 'Ham-zam-mer-ot' means musical instruments. 'Ham-iz-ra-kot' means sprinklers. 'Hak-ka-pot' refers to bowls. 'Kol-klei ha-ne-hoshet' means 'all the vessels of bronze'. 'Asher-yishartu bahhem' means 'which they served with them'. 'Lakhu' means 'they took'.
[JER.52.19] And the vessels for libation, and the pans, and the sprinkling vessels, and the pots, and the lamps, and the ladles, and the strainers, which were of gold, gold, and which were of silver, silver, the chief cook took. [§]
ve’et-hasipim ve’et-hamachtot ve’et-hamizrakot ve’et-hasirot ve’et-hamenorot ve’et-hakapot ve’et-hamnakiyot asher zahav zahav va’asher-kesef kesef lakach rav-tabachim.
This verse lists various vessels made of gold and silver that were taken by the chief cook. 'Sipim' refers to vessels for libation, 'machtot' are pans or basins, 'mizrakot' are sprinkling vessels, 'sirot' are pots, 'menorot' are lamps, 'kapot' are ladles, and 'nakiyot' are strainers. The repetition of 'zahav zahav' and 'kesef kesef' emphasizes that these vessels were purely gold and silver respectively.
[JER.52.20] The pillars were two, the sea was one, and the oxen were twelve of bronze, which were under the bases that King Solomon made for the house of Yahveh. There was no calculated weight for their bronze; all these vessels were of such great quantity. [§]
ha'amudim sh'naim ha'yam echad v'ha'bakar sh'neim-asar nechushet asher-tachath ham'chonot asher asa hamelech shlomo l'beit y'hveh lo-haya mishqal linchushetam kol-hakelim ha'eleh.
This verse describes the pillars, the sea, and the oxen that King Solomon made for the temple of Yahveh. It emphasizes the sheer quantity of bronze used, stating that its weight was not calculated because there was so much of it. 'Ha'amudim' means 'the pillars'. 'Sh'naim' means 'two'. 'Ha'yam' means 'the sea'. 'Echad' means 'one'. 'Ha'bakar' means 'the oxen'. 'Sh'neim-asar' means 'twelve'. 'Nechushet' means 'bronze'. 'Asher-tachath' means 'that are under'. 'Ham'chonot' means 'the bases'. 'Asa' means 'made'. 'Hamelech shlomo' means 'King Solomon'. 'L'beit y'hveh' means 'for the house of Yahveh'. 'Lo-haya mishqal' means 'there was no weight'. 'Linchushtam' means 'for their bronze'. 'Kol-hakelim ha'eleh' means 'all these vessels'.
[JER.52.21] And the pillars were eighteen cubits in height, the height of one pillar, and a cord of twelve cubits would be wound around it, and its thickness was four fingerbreadths, rounded. [§]
veha'amudim shmoneh esreh amah komah ha'amud ha'echad vechut shnaim-esreh amah yesubennu ve'avyo arba atzba'ot navuv.
This verse describes the pillars of the temple of Solomon. 'Amudim' means pillars. 'Shmoneh esreh' is eighteen. 'Amah' is a cubit, a unit of length. 'Komah' means height. 'Hachut' means the cord or wrapping. 'Shnaim esreh' is twelve. 'Yesubennu' means it will be wound around. 'Avyo' means its thickness. 'Arba' is four. 'Atzba'ot' means fingers, used here as a unit of measure. 'Navuv' means hollow or rounded.
[JER.52.22] And a covering of bronze was upon it, and the height of the covering, one, was five cubits. And a network and pomegranates were on the covering, surrounding everything, bronze. And these were for the second pillar, and pomegranates. [§]
vekoteret alav nehoshet vekomat hakoteret ha'achat chames amot usivacha verimmonim al-hakoteret saviv hakol nehoshet vek'eleh la'amud hasheni verimmonim.
This verse describes the details of a capital or crowning element, likely of a pillar or column. It specifies that it is covered in bronze and gives its dimensions (five cubits in height). It also notes that a network and pomegranates decorate the capital, also made of bronze, and that the same arrangement is found on a second pillar.
[JER.52.23] And the pomegranates were ninety and six in appearance, all the pomegranates one hundred upon the net around. [§]
vay-hee-u ha-ree-mo-neem teesha-eem veshisha roo-achah kol-ha-ree-mo-neem may-ah al-ha-se-vah-kah saviv
This verse describes the pomegranates that adorned the veil of the Tabernacle. "Vay-hee-u" means "and they were". "Ha-ree-mo-neem" is "the pomegranates". "Teesha-eem veshisha" means "ninety and six". "Roo-achah" is "their appearance" or "their form". "Kol-ha-ree-mo-neem" means "all the pomegranates". "May-ah" is "one hundred". "Al-ha-se-vah-kah" means "upon the net". "Saviv" means "around". The verse indicates there were 96 pomegranates designed to appear as 100, arranged around the netting.
[JER.52.24] And the chief cook took Serayah, the priest, the head, and Tzefanyah, the priest, the second, and three keepers of the threshold. [§]
Va-yik-akh rav-tav-ach-im et-s'ray-ah ko-hen ha-rosh ve-et-tz'fan-yah ko-hen ha-mish-neh ve-et-sh'lo-sheh shom-rei ha-saf.
This verse describes the chief cook taking certain officials. 'Va-yik-akh' means 'and he took'. 'Rav-tav-ach-im' means 'chief cook'. 'Et' is a grammatical particle. 'S'rayah' is a proper name. 'Ko-hen ha-rosh' means 'the priest, the head'. 'Ve' means 'and'. 'Tz'fan-yah' is a proper name. 'Ko-hen ha-mish-neh' means 'the priest, the second'. 'Sh'lo-sheh' means 'three'. 'Shom-rei ha-saf' means 'keepers of the threshold'.
[JER.52.25] From the city, one castrated male was taken, who was an official over the men of war, and seven men from those who see the face of the king, who were found in the city, and the scribe of the commander of the army, the garrison commander, of the common people of the land, and sixty men from the common people of the land who were found within the city. [§]
u-min-ha-ir laqach saris echad asher hayah pakid al-anshei ha-milchama ve-shiv'ah anashim me-ro'ei p'nei-ha-melech asher nimtse'u ba-ir ve-et sofer sar ha-tzava ha-matzbia et-am ha-aretz ve-shishim ish me-am ha-aretz ha-nimtse'im be-toch ha-ir.
This verse describes people taken from a city. 'Saris' is often translated as eunuch, but literally means castrated male. 'Pakid' means official or overseer. 'Ro'ei p'nei-ha-melech' literally means 'those who see the face of the king,' which is an idiom for royal courtiers. 'Sar ha-tzava ha-matzbia' means 'commander of the army, the garrison commander'. 'Am ha-aretz' refers to the common people of the land.
[JER.52.26] And he took them, Nebuzaradan the chief officer, and he led them to the king of Babylon, to Riblah. [§]
va-yik-akh o-tam ne-vu-zar-a-dan rav-ta-vach-im va-yo-lekh o-tam el-me-lekh ba-vel riv-la-tah
This verse describes Nebuzaradan, the chief officer, taking certain people to the king of Babylon, to Riblah. 'Va-yik-akh' means 'and he took.' 'O-tam' means 'them.' 'Ne-vu-zar-a-dan' is a proper name, Nebuzaradan. 'Rav-ta-vach-im' means 'chief officer'. 'Va-yo-lekh' means 'and he led/took'. 'El-me-lekh ba-vel' means 'to the king of Babylon.' 'Riv-la-tah' is a place name, Riblah.
[JER.52.27] And the king of Babylon struck them and killed them at Riblah in the land of Hamath, and exiled Judah from its land. [§]
va-ya-keh ot-tam me-lech va-vel va-ye-mee-tem be-reev-lah be-eretz cha-mat va-yee-gel yeh-oo-dah me-al ad-ma-toh.
This verse describes the Babylonian king striking and killing people at Riblah in the land of Hamath, and then exiling Judah from its land. Let's break down the names. 'Melech' means 'king'. 'Bavel' is 'Babylon'. 'Yehuda' is 'Judah'. 'Admata' means 'land'.
[JER.52.28] This is the people whom Nebuchadnezzar exiled in the seventh year, Jews, three thousands and twenty three. [§]
zeh ha'am asher hegleh nevukhadretzar bishnat-sheva yehudim shloshet alafim ve'esrim ushlosha.
This verse identifies the people whom Nebuchadnezzar exiled. 'Zeh' means 'this'. 'Ha'am' means 'the people'. 'Asher' means 'which' or 'whom'. 'Hegleh' means 'exiled'. 'Nevukhadretzar' is the name Nebuchadnezzar. 'Bishnat-sheva' means 'in the year seven' (referring to a king's reign). 'Yehudim' means 'Jews'. 'Shloshet alafim' means 'three thousands'. 'Ve'esrim' means 'and twenty'. 'Ushlosa' means 'and three'.
[JER.52.29] In the eighteenth year of Nebuchadnezzar, eight hundred thirty-two persons from Jerusalem departed. [§]
bishnat shmoneh esreh linvukhadretzar miyerushalayim nefesh shmoneh meot shloshim ushnayim.
This verse details a number of people from Jerusalem. 'bishnat' means 'in the year'. 'shmoneh esreh' means 'eighteen'. 'linvukhadretzar' means 'to Nebuchadnezzar'. 'miyerushalayim' means 'from Jerusalem'. 'nefesh' means 'person' or 'soul'. 'shmoneh meot' means 'eight hundred'. 'shloshim ushnayim' means 'thirty and two', or 'thirty-two'.
[JER.52.30] In the year twenty-three of Nebuchadnezzar, Nebuzaradan, chief officer, exiled Jews, seven hundred forty-five persons. All persons, four thousand six hundred. [§]
bishnat shalosh ve'esrim linvukhadnetzar hegle nevuzarad'an rav-tavach'im yehudim nefesh shva me'ot arba'im v'hamisha kol-nefesh arba'at alfim v'shesh me'ot.
This verse details the exile of Jews by Nebuchadnezzar. 'Bishnat' means 'in the year'. 'Shalosh ve'esrim' means 'three and twenty'. 'Linvukhadnetzar' is the preposition 'to' plus the name Nebuchadnezzar. 'Hegle' means 'exiled'. 'Nevuzarad'an' is the name Nebuzaradan. 'Rav-tavachim' means 'chief cook' or 'chief officer'. 'Yehudim' means 'Jews'. 'Nefesh' means 'person' or 'soul'. 'Shva me'ot arba'im v'hamisha' means 'seven hundred forty-five'. 'Kol-nefesh' means 'all persons'. 'Arba'at alfim v'shesh me'ot' means 'four thousand six hundred'.
[JER.52.31] And it happened in the thirty-seventh year of the exile of Jehoiachin, king of Judah, in the twelfth month, on the twenty-fifth of the month, that Evil-Merodach, king of Babylon, in the year of his kingdom, lifted up the head of Jehoiachin, king of Judah, and brought him out of the prison house. [§]
Va-y’hi bi-sh’lo-shim va-sh’va sha-na l’ga-lut Y’ho-ya-khin me-lech-Y’hu-da bi-sh’nayim a-sar khodesh b’esrim va-ha-mi-sha la-khodesh na-sa E-vil Me-ro-dach me-lech Ba-vel bi-sh’nat mal-chu-to et-rosh Y’ho-ya-khin me-lech-Y’hu-da va-yo-tse o-to mi-beit ha-k’li-a.
This verse describes the release of King Jehoiachin of Judah from imprisonment in Babylon. It specifies the year and month of his release, occurring in the year of Evil-Merodach's reign. It details that Evil-Merodach, the king of Babylon, lifted up the head of Jehoiachin, king of Judah, and brought him out of the prison house.
[JER.52.32] And he spoke good things to him, and gave his throne above the thrones of kings who were with him in Babylon. [§]
vay-da-ber ee-toh toh-voht vay-ee-ten et kee-say-vo mee-ma-al le-kee-say-ahd mee-la-keem ah-sher ee-toh be-vah-vel
This verse describes someone speaking kindly to another and then elevating their throne above the thrones of other kings who are with them in Babylon. The words themselves are quite straightforward, detailing a promotion in status or position. “Tovot” refers to good things or kindnesses spoken. “Kise” means throne. “Me’al” signifies ‘above’. “M’lachim” are kings.
[JER.52.33] And he shall change the linen garments, and he shall eat bread before Yahveh continually all the days of his life. [§]
ve-shi-nah et big-day khil-ao ve-a-khal le-khem le-fa-nav ta-mid kol-ye-may kha-yav.
This verse describes the duties of a priest. "ve-shi-nah" means "and he shall change". "et big-day khil-ao" means "the garments of linen". "ve-a-khal le-khem le-fa-nav" means "and he shall eat bread before Him". "ta-mid" means "always" or "continually". "kol-ye-may kha-yav" means "all the days of his life". The "Him" refers to Yahveh.
[JER.52.34] And his portion, a perpetual portion, was given to him from the king of Babel, a matter of a day, daily, until the day of his death, all the days of his life. [§]
va'arukhato arukhat tamid nitnah-lo me'et melek-bavel devar-yom be-yomo ad-yom motoh kol yemei khayav.
This verse describes a daily provision given to a person from the king of Babel for the duration of their life. 'Arukhato' refers to his portion or allowance. 'Tamid' means perpetual or continuous. 'Nitnah-lo' means 'was given to him'. 'Me'et melek-bavel' means 'from the king of Babel'. 'Devar-yom' means 'a matter of a day' or 'a daily portion'. 'Be-yomo' means 'in his day' or 'daily'. 'Ad-yom motoh' means 'until the day of his death'. 'Kol yemei khayav' means 'all the days of his life'.