Jeremiah 7:13

7:13 You also have done all these things, says the Lord, and I have spoken to you over and over again. ¹  But you have not listened! You have refused to respond when I called you to repent! ² 

Jeremiah 7:25

7:25 From the time your ancestors departed the land of Egypt until now, ³  I sent my servants the prophets to you again and again, ⁴  day after day. ⁵ 

Jeremiah 11:7

11:7 For I solemnly warned your ancestors to obey me. ⁶  I warned them again and again, ⁷  ever since I delivered them out of Egypt until this very day.

Jeremiah 25:3-4

25:3 “For the last twenty-three years, from the thirteenth year that Josiah son of Amon was ruling in Judah ⁸  until now, the Lord has been speaking to me. I told you over and over again ⁹  what he said. ¹⁰  But you would not listen. 25:4 Over and over again ¹¹  the Lord has sent ¹²  his servants the prophets to you. But you have not listened or paid attention. ¹³ 

Jeremiah 26:5

26:5 You must pay attention to the exhortations of my servants the prophets. I have sent them to you over and over again. ¹⁴  But you have not paid any attention to them.

Jeremiah 26:19

26:19 King Hezekiah and all the people of Judah did not put him to death, did they? Did not Hezekiah show reverence for the Lord and seek the Lord’s favor? ¹⁵  Did not ¹⁶  the Lord forgo destroying them ¹⁷  as he threatened he would? But we are on the verge of bringing great disaster on ourselves.” ¹⁸ 

[7:13]  ¹ tn This reflects a Hebrew idiom (e.g., 7:25; 11:7; 25:3, 4), i.e., an infinitive of a verb meaning “to do something early [or eagerly]” followed by an infinitive of another verb of action. Cf. HALOT 1384 s.v. שָׁכַם Hiph.2.

[7:13]  ² tn Heb “I called to you and you did not answer.” The words “to repent” are not in the text but are supplied in the translation for clarity.

[7:25]  ³ tn Heb “from the day your ancestors…until this very day.” However, “day” here is idiomatic for “the present time.”

[7:25]  ⁴ tn On the Hebrew idiom see the note at 7:13.

[7:25]  ⁵ tc There is some textual debate about the legitimacy of this expression here. The text reads merely “day” (יוֹם, yom). BHS suggests the word is to be deleted as a dittography of the plural ending of the preceding word. The word is in the Greek and Latin, and the Syriac represents the typical idiom “day after day” as though the noun were repeated. Either יוֹם has dropped out by haplography or a ם (mem) has been left out, i.e., reading יוֹמָם (yomam, “daily”).

[11:7]  ⁶ tn Heb “warned them…saying, ‘Obey me.’” However, it allows the long sentence to be broken up easier if the indirect quote is used.

[11:7]  ⁷ tn For the explanation for this rendering see the note on 7:13.

[25:3]  ⁸ sn The year referred to would be 627 b.c. The same year is referred to in 1:2 in reference to his call to be a prophet.

[25:3]  ⁹ tn For the idiom involved here see the notes at 7:13 and 11:7.

[25:3]  ¹⁰ tn The words “what he said” are not in the text but are implicit. They are supplied in the translation for clarity.

[25:4]  ¹¹ tn For the idiom involved here see the notes at 7:13 and 11:7.

[25:4]  ¹² tn The vav consecutive with the perfect in a past narrative is a little unusual. Here it is probably indicating repeated action in past time in keeping with the idiom that precedes and follows it. See GKC 332 §112.f for other possible examples.

[25:4]  ¹³ tn Heb “inclined your ear to hear.” This is idiomatic for “paying attention.” It is often parallel with “listen” as here or with “pay attention” (see, e.g., Prov 4:20; 51:1).

[26:5]  ¹⁴ tn See the translator’s note on 7:13 for the idiom here.

[26:19]  ¹⁵ tn This Hebrew idiom (חָלָה פָּנִים, khalah panim) is often explained in terms of “stroking” or “patting the face” of someone, seeking to gain his favor. It is never used in a literal sense and is found in contexts of prayer (Exod 32:11; Ps 119:158), worship (Zech 8:21-22), humble submission (2 Chr 3:12), or amendment of behavior (Dan 9:13). All were true to one extent or another of Hezekiah.

[26:19]  ¹⁶ tn The he interrogative (הַ)with the negative governs all three of the verbs, the perfect and the two vav (ו) consecutive imperfects that follow it. The next clause has disjunctive word order and introduces a contrast. The question expects a positive answer.

[26:19]  ¹⁷ tn For the translation of the terms involved here see the translator’s note on 18:8.

[26:19]  ¹⁸ tn Or “great harm to ourselves.” The word “disaster” (or “harm”) is the same one that has been translated “destroying” in the preceding line and in vv. 3 and 13.