Yeremia 5:9

5:9 I will surely punish them for doing such things!” says the Lord.

“I will surely bring retribution on such a nation as this!” ¹ 

Yeremia 5:13

5:13 The prophets will prove to be full of wind. ² 

The Lord has not spoken through them. ³ 

So, let what they say happen to them.’”

Yeremia 7:11

7:11 Do you think this temple I have claimed as my own ⁴  is to be a hideout for robbers? ⁵  You had better take note! ⁶  I have seen for myself what you have done! says the Lord.

Yeremia 19:12

19:12 I, the Lord, say: ⁷  ‘That is how I will deal with this city and its citizens. I will make it like Topheth.

Yeremia 22:16

22:16 He upheld the cause of the poor and needy.

So things went well for Judah.’ ⁸ 

The Lord says,

‘That is a good example of what it means to know me.’ ⁹ 

Yeremia 23:6

23:6 Under his rule ¹⁰  Judah will enjoy safety ¹¹ 

and Israel will live in security. ¹² 

This is the name he will go by:

‘The Lord has provided us with justice.’ ¹³ 

Yeremia 23:30

23:30 So I, the Lord, affirm ¹⁴  that I am opposed to those prophets who steal messages from one another that they claim are from me. ¹⁵ 

Yeremia 32:28

32:28 Therefore I, the Lord, say: ¹⁶  ‘I will indeed hand ¹⁷  this city over to King Nebuchadnezzar of Babylon and the Babylonian army. ¹⁸  They will capture it.

Yeremia 36:13

36:13 Micaiah told them everything he had heard Baruch read from the scroll in the hearing of the people. ¹⁹ 

[5:9]  ¹ tn Heb “Should I not punish them…? Should I not bring retribution…?” The rhetorical questions have the force of strong declarations.

[5:13]  ² tn Heb “will be wind.”

[5:13]  sn There is a wordplay on the Hebrew word translated “wind” (רוּחַ, ruakh) which also means “spirit.” The prophets spoke by inspiration of the Spirit of the Lord (cf., e.g., 2 Chr 20:14); hence the prophet was sometimes called “the man of the spirit” (cf. Hos 9:7). The people were claiming that the prophets were speaking lies and hence were full of wind, not the Spirit.

[5:13]  ³ tc Heb “the word is not in them.” The MT has a highly unusual form here, the Piel perfect with the definite article (הַדִּבֵּר, haddibber). It is undoubtedly best to read with the LXX (Greek version) and one Hebrew ms the article on the noun (הַדָּבָר, haddavar).

[7:11]  ⁴ tn Heb “over which my name is called.” For this nuance of this idiom cf. BDB 896 s.v. קָרָא Niph.2.d(4) and see the usage in 2 Sam 12:28.

[7:11]  ⁵ tn Heb “Is this house…a den/cave of robbers in your eyes?”

[7:11]  ⁶ tn Heb “Behold!”

[19:12]  ⁷ tn This phrase (Heb “Oracle of the Lord”) has been handled this way on several occasions when it occurs within first person addresses where the Lord is the speaker. See, e.g., 16:16; 17:24; 18:6.

[22:16]  ⁸ tn The words “for Judah” are not in the text, but the absence of the preposition plus object as in the preceding verse suggests that this is a more general statement, i.e., “things went well for everyone.”

[22:16]  ⁹ tn Heb “Is that not what it means to know me.” The question is rhetorical and expects a positive answer. It is translated in the light of the context.

[22:16]  sn Comparison of the usage of the words “know me” in their context in Jer 2:8; 9:3, 6, 24 and here will show that more than mere intellectual knowledge is involved. It involves also personal commitment to God and obedience to the demands of the agreements with him. The word “know” is used in ancient Near Eastern treaty contexts of submission to the will of the overlord. See further the notes on 9:3.

[23:6]  ¹⁰ tn Heb “In his days [= during the time he rules].”

[23:6]  ¹¹ tn Parallelism and context (cf. v. 4) suggest this nuance for the word often translated “be saved.” For this nuance elsewhere see Ps 119:117; Prov 28:18 for the verb (יָשַׁע [yasha’] in the Niphal); and Ps 12:6; Job 5:4, 11 for the related noun (יֶשַׁע, yesha’).

[23:6]  ¹² sn It should be noted that this brief oracle of deliverance implies the reunification of Israel and Judah under the future Davidic ruler. Jeremiah has already spoken about this reunification earlier in 3:18 and will have more to say about it in 30:3; 31:27, 31. This same ideal was espoused in the prophecies of Hosea (1:10-11 [2:1-2 HT]), Isaiah (11:1-4, 10-12), and Ezekiel (37:15-28) all of which have messianic and eschatological significance.

[23:6]  ¹³ tn Heb “his name will be called ‘The Lord our righteousness’.”

[23:6]  sn The Hebrew word translated “justice” here is very broad in its usage, and it is hard to catch all the relevant nuances for this word in this context. It is used for “vindication” in legal contexts (see, e.g., Job 6:29), for “deliverance” or “salvation” in exilic contexts (see, e.g., Isa 58:8), and in the sense of ruling, judging with “justice” (see, e.g., Lev 19:15; Isa 32:1). Here it probably sums up the justice that the Lord provides through raising up this ruler as well as the safety, security, and well-being that result (see vv. 5-6a). In the NT this takes on soteriological connotations (see 1 Cor 1:31 in its context).

[23:30]  ¹⁴ tn Heb “Oracle of the Lord.”

[23:30]  ¹⁵ tn Heb “who are stealing my words from one another.” However, context shows that it is their own word which they claim is from the Lord (cf. next verse).

[32:28]  ¹⁶ tn Heb “Thus says the Lord.” However, the speech has already been introduced as first person. So the first person style has been retained for smoother narrative style.

[32:28]  ¹⁷ tn Heb “Behold, I will give this city into the hand of…”

[32:28]  ¹⁸ tn Heb “The Chaldeans.” See the study note on 21:4 for further explanation.

[36:13]  ¹⁹ tn Heb “Micaiah reported to them all the words which he heard when Baruch read from the scroll in the ears of the people.”