Yeremia 27:16

27:16 I also told the priests and all the people, “The Lord says, ‘Do not listen to what your prophets are saying. They are prophesying to you that ¹  the valuable articles taken from the Lord’s temple will be brought back from Babylon very soon. ²  But they are prophesying a lie to you.

Yeremia 34:17

34:17 So I, the Lord, say: “You have not really obeyed me and granted freedom to your neighbor and fellow countryman. ³  Therefore, I will grant you freedom, the freedom ⁴  to die in war, or by starvation or disease. I, the Lord, affirm it! ⁵  I will make all the kingdoms of the earth horrified at what happens to you. ⁶ 

Yeremia 35:15

35:15 I sent all my servants the prophets to warn you over and over again. They said, “Every one of you, stop doing the evil things you have been doing and do what is right. ⁷  Do not pay allegiance to other gods ⁸  and worship them. Then you can continue to live in this land that I gave to you and your ancestors.” But you did not pay any attention or listen to me.

Yeremia 36:14

36:14 All the officials sent Jehudi, who was the son of Nethaniah and the grandson of Cushi, to Baruch. They ordered him to tell Baruch, “Come here and bring with you ⁹  the scroll you read in the hearing of the people.” ¹⁰  So Baruch son of Neriah went to them, carrying the scroll in his hand. ¹¹ 

Yeremia 38:4

38:4 So these officials said to the king, “This man must be put to death. For he is demoralizing ¹²  the soldiers who are left in the city as well as all the other people there by these things he is saying. ¹³  This ¹⁴  man is not seeking to help these people but is trying to harm them.” ¹⁵ 

Yeremia 40:4-5

40:4 But now, Jeremiah, today I will set you free ¹⁶  from the chains on your wrists. If you would like to come to Babylon with me, come along and I will take care of you. ¹⁷  But if you prefer not to come to Babylon with me, you are not required to do so. ¹⁸  You are free to go anywhere in the land you want to go. ¹⁹  Go wherever you choose.” ²⁰  40:5 Before Jeremiah could turn to leave, the captain of the guard added, “Go back ²¹  to Gedaliah, the son of Ahikam and grandson of Shaphan, whom the king of Babylon appointed to govern ²²  the towns of Judah. Go back and live with him ²³  among the people. Or go wherever else you choose.” Then the captain of the guard gave Jeremiah some food and a present and let him go.

[27:16]  ¹ tn Heb “don’t listen to the words of the prophets who are prophesying to you….” The sentence has been broken up for the sake of English style and one level of embedded quotes has been eliminated to ease complexity.

[27:16]  ² sn This refers to the valuable articles of the temple treasury which were carried off by Nebuchadnezzar four years earlier when he carried off Jeconiah, his family, some of his nobles, and some of the cream of Judean society (2 Kgs 24:10-16, especially v. 13 and see also vv. 19-20 in the verses following).

[34:17]  ³ tn The Hebrew text has a compound object, the two terms of which have been synonyms in vv. 14, 15. G. L. Keown, P. J. Scalise, and T. G. Smothers (Jeremiah 26-52 [WBC], 189) make the interesting observation that these two terms (Heb “brother” and “neighbor”) emphasize the relationships that should have taken precedence over their being viewed as mere slaves.

[34:17]  ⁴ sn This is, of course, a metaphorical and ironical use of the term “to grant freedom to.” It is, however, a typical statement of the concept of talionic justice which is quite often operative in God’s judgments in the OT (cf., e.g., Obad 15).

[34:17]  ⁵ tn Heb “Oracle of the Lord.”

[34:17]  ⁶ sn Compare Jer 15:4; 24:9; 29:18.

[35:15]  ⁷ tn Heb “Turn, each of you, from his [= your] wicked way and make good your deeds.” Compare 18:11 where the same idiom occurs with the added term of “make good your ways.”

[35:15]  ⁸ tn Heb “Don’t go after/follow other gods.” See the translator’s note on 2:5 for an explanation of the idiom and see 11:10; 13:10; 25:6 for the same idiom.

[36:14]  ⁹ tn Heb “in your hand.”

[36:14]  ¹⁰ tn The original has another example of a prepositioned object (called casus pendens in the grammars; cf. GKC 458 §143.b) which is intended to focus attention on “the scroll.” The Hebrew sentence reads: “The scroll which you read from it in the ears of the people take it and come.” Any attempt to carry over this emphasis into the English translation would be awkward. Likewise, the order of the two imperatives has been reversed as more natural in English.

[36:14]  ¹¹ tn Heb “So Baruch son of Neriah took the scroll in his hand and went to them.” The clause order has been rearranged in the translation for stylistic reasons.

[38:4]  ¹² tn Heb “weakening the hands of.” For this idiom see BDB 951 s.v. רָפָה Pi. and compare the usage in Isa 13:7; Ezek 21:7 (21:12 HT).

[38:4]  ¹³ tn Heb “by saying these things.”

[38:4]  ¹⁴ tn The Hebrew particle כִּי (ki) has not been rendered here because it is introducing a parallel causal clause to the preceding one. To render “For” might be misunderstood as a grounds for the preceding statement. To render “And” or “Moreover” sounds a little odd here. If it must be represented, “Moreover” is perhaps the best rendering.

[38:4]  ¹⁵ tn Or “is not looking out for these people’s best interests but is really trying to do them harm”; Heb “is not seeking the welfare [or “well-being”; Hebrew shalom] of this people but [their] harm [more literally, evil].”

[40:4]  ¹⁶ tn The verb here is an example of the perfect of resolve where the speaker announces his intention to do something according to IBHS 488-89 §30.5.1d. The word “Jeremiah” is supplied in the translation to avoid the possible misunderstanding that the you is still plural.

[40:4]  ¹⁷ tn Or “look out for you.” See 39:12 and the translator’s note there.

[40:4]  ¹⁸ tn Or “Stay here”; Heb “Forbear.” The imperative is used in a permissive sense; “you may forbear.” See GKC 324 §110.b and compare usage in Gen 50:6.

[40:4]  ¹⁹ tn Heb “See all the land [or the whole land] is before you.” For this idiom see BDB 817 s.v. פָּנֶה II.4.a(f) and compare the usage in Gen 20:15; 47:6.

[40:4]  ²⁰ tn Heb “Unto the good and the right in your eyes to go, go there.”

[40:5]  ²¹ tc Or “Before Jeremiah could answer, the captain of the guard added.” Or “But if you remain, then go back.” The meaning of the first part of v. 5 is uncertain. The text is either very cryptic here or is corrupt, perhaps beyond restoration. The Hebrew text reads, “and he was not yet turning and return to Gedaliah” (וְעוֹדֶנּוּ לֹא־יָשׁוּב וְשֻׁבָה אֶל־גְּדַלְיָה) which is very cryptic. The Greek version lacks everything in v. 4 after “I will look out for you” and begins v. 5 with “But if not, run, return to Gedaliah” (= וְאִם לֹא רוּץ וְשֻׁבָה אֶל־גְּדַלְיָה). The Latin version reads the same as the Hebrew in v. 4 but reads “and don’t come with me but stay with Gedaliah” (= a possible Hebrew text of וְעִמָּדִי לֹא תָּשׁוּב וְשֵׁבָה אֶת־גְּדַלְיָה). The Syriac version reads “But if you are remaining then return to Gedaliah” (reading a possible Hebrew text of יֹשֵׁב וְשֻׁבָה אֶל־גְּדַלְיָה וְעוֹדְךָ לֻא with an abnormal writing of a conditional particle normally written לוּ [lu] and normally introducing conditions assumed to be untrue or reading וְעוֹדְךָ לְיֹשֵׁב וְשֻׁבָה אֶל־גְּדַלְיָה with an emphatic לְ [lÿ, see IBHS 211-12 §11.2.10i] and an informally introduced condition). NRSV does not explain the Hebrew base for its reading but accepts the Syriac as the original. It does appear to be the most likely alternative if the Hebrew is not accepted. However, the fact that none of the versions agree and all appear to be smoother than the Hebrew text suggests that they were dealing with an awkward original that they were trying to smooth out. Hence it is perhaps best to retain the Hebrew and make the best sense possible out of it. The most common reading of the Hebrew text as it stands is “and while he was not yet turning [= but before he was able to turn (to go)] [Nebuzaradan continued], ‘Go back to Gedaliah.’” (The imperfect in this case is an imperfect of capability [see IBHS 507 §31.4c, examples 2, 4, 5].) That is the reading that is adopted here. REB and TEV appear to accept a minor emendation of the verb “turn to leave” (יָשׁוּב, yashuv, a Qal imperfect) to “answer” (יָשִׁיב, yashiv, a Hiphil imperfect with an elided object [see BDB 999 s.v. שׁוּב Hiph.3 and compare 2 Chr 10:16]). All of this shows that the meaning of the text at this point is very uncertain.

[40:5]  ²² tn Heb “set him over/ made him overseer over.” See BDB 823-24 s.v. פָּקִיד Hiph.1 and compare usage in Gen 39:4-5.

[40:5]  ²³ tn Heb “Go back to Gedaliah…and live with him among the people.” The long Hebrew sentence has been restructured to better conform with contemporary English style.