Yeremia 3:4

3:4 Even now you say to me, ‘You are my father! ¹ 

You have been my faithful companion ever since I was young.

Yeremia 3:9

3:9 Because she took her prostitution so lightly, she defiled the land ²  through her adulterous worship of gods made of wood and stone. ³ 

Yeremia 5:13

5:13 The prophets will prove to be full of wind. ⁴ 

The Lord has not spoken through them. ⁵ 

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

Yeremia 7:19

7:19 But I am not really the one being troubled!” ⁶  says the Lord. “Rather they are bringing trouble on themselves to their own shame! ⁷ 

Yeremia 10:23

10:23 Lord, we know that people do not control their own destiny. ⁸ 

It is not in their power to determine what will happen to them. ⁹ 

Yeremia 42:14

42:14 You must not say, ‘No, we will not stay. Instead we will go and live in the land of Egypt where we will not face war, ¹⁰  or hear the enemy’s trumpet calls, ¹¹  or starve for lack of food.’ ¹² 

Yeremia 48:27

48:27 For did not you people of Moab laugh at the people of Israel?

Did you think that they were nothing but thieves, ¹³ 

that you shook your head in contempt ¹⁴ 

every time you talked about them? ¹⁵ 

[3:4]  ¹ tn Heb “Have you not just now called out to me, ‘[you are] my father!’?” The rhetorical question expects a positive answer.

[3:9]  ² tc The translation reads the form as a causative (Hiphil, תַּהֲנֵף, tahanef) with some of the versions in place of the simple stative (Qal, תֶּחֱנַף, tekhenaf) in the MT.

[3:9]  ³ tn Heb “because of the lightness of her prostitution, she defiled the land and committed adultery with stone and wood.”

[5:13]  ⁴ 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]  ⁵ 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).

[7:19]  ⁶ tn Heb “Is it I whom they provoke?” The rhetorical question expects a negative answer which is made explicit in the translation.

[7:19]  ⁷ tn Heb “Is it not themselves to their own shame?” The rhetorical question expects a positive answer which is made explicit in the translation.

[10:23]  ⁸ tn Heb “Not to the man his way.” For the nuance of “fate, destiny, or the way things turn out” for the Hebrew word “way” see Hag 1:5, Isa 40:27 and probably Ps 49:13 (cf. KBL 218 s.v. דֶּרֶךְ 5). For the idea of “control” or “hold in one’s power” for the preposition “to” see Ps 3:8 (cf. BDB 513 s.v. לְ 5.b[a]).

[10:23]  ⁹ tn Heb “Not to a man the walking and the establishing his step.”

[42:14]  ¹⁰ tn Heb “see [or experience] war.”

[42:14]  ¹¹ tn Heb “hear the sound of the trumpet.” The trumpet was used to gather the troops and to sound the alarm for battle.

[42:14]  ¹² tn Jer 42:13-14 are a long complex condition (protasis) whose consequence (apodosis) does not begin until v. 15. The Hebrew text of vv. 13-14 reads: 42:13 “But if you say [or continue to say (the form is a participle)], ‘We will not stay in this land’ with the result that you do not obey [or “more literally, do not hearken to the voice of] the Lord your God, 42:14 saying, ‘No, but to the land of Egypt we will go where we…and there we will live,’ 42:15 now therefore hear the word of the Lord…” The sentence has been broken up and restructured to better conform with contemporary English style but an attempt has been made to maintain the contingencies and the qualifiers that are in the longer Hebrew original.

[48:27]  ¹³ tn Heb “were they caught among thieves?”

[48:27]  ¹⁴ tn Heb “that you shook yourself.” But see the same verb in 18:16 in the active voice with the object “head” in a very similar context of contempt or derision.

[48:27]  ¹⁵ tc The reading here presupposes the emendation of דְבָרֶיךָ (dÿvarekha, “your words”) to דַבֶּרְךָ (dabberkha, “your speaking”), suggested by BHS (cf. fn c) on the basis of one of the Greek versions (Symmachus). For the idiom cf. BDB 191 s.v. דַּי 2.c.α.