Yeremia 8:3

8:3 However, I will leave some of these wicked people alive and banish them to other places. But wherever these people who survive may go, they will wish they had died rather than lived,” ¹  says the Lord who rules over all. ² 

Yeremia 16:7

16:7 No one will take any food to those who mourn for the dead to comfort them. No one will give them any wine to drink to console them for the loss of their father or mother.

Yeremia 22:10

Judgment on Jehoahaz

22:10 “‘Do not weep for the king who was killed.

Do not grieve for him.

But weep mournfully for the king who has gone into exile.

For he will never return to see his native land again. ³ 

Yeremia 22:26

22:26 I will force you and your mother who gave you birth into exile. You will be exiled to ⁴  a country where neither of you were born, and you will both die there.

Yeremia 27:13

27:13 There is no reason why you and your people should die in war ⁵  or from starvation or disease! ⁶  That’s what the Lord says will happen to any nation ⁷  that will not be subject to the king of Babylon.

Yeremia 37:20

37:20 But now please listen, your royal Majesty, ⁸  and grant my plea for mercy. ⁹  Do not send me back to the house of Jonathan, the royal secretary. If you do, I will die there.” ¹⁰ 

Yeremia 38:10

38:10 Then the king gave Ebed Melech the Ethiopian the following order: “Take thirty ¹¹  men with you from here and go pull the prophet Jeremiah out of the cistern before he dies.”

Yeremia 38:26

38:26 If they do this, tell ¹²  them, ‘I was pleading with the king not to send me back to die in the dungeon of Jonathan’s house.’” ¹³ 

Yeremia 42:16

42:16 the wars you fear will catch up with you there in the land of Egypt. The starvation you are worried about will follow you there to ¹⁴  Egypt. You will die there. ¹⁵ 

Yeremia 42:22

42:22 So now be very sure of this: You will die from war, starvation, or disease in the place where you want to go and live.”

[8:3]  ¹ tn Heb “Death will be chosen rather than life by the remnant who are left from this wicked family in all the places where I have banished them.” The sentence is broken up and restructured to avoid possible confusion because of the complexity of the English to some modern readers. There appears to be an extra “those who are left” that was inadvertently copied from the preceding line. It is missing from one Hebrew ms and from the Greek and Syriac versions and is probably not a part of the original text.

[8:3]  ² tn Heb “Yahweh of armies.”

[8:3]  sn For the significance of this title see the notes at 2:19 and 7:3.

[22:10]  ³ tn The word “king” is not in the original text of either the first or the third line. It is implicit in the connection and is supplied in the translation for clarity.

[22:10]  sn As the next verse makes clear, the king who will never return to see his native land is Shallum, also known as Jehoahaz (cf. 1 Chr 3:15; 2 Kgs 23:30, 33-34). He was made king by popular acclaim after the death of his father, Josiah, who was killed at Megiddo trying to stop Pharaoh Necho from going to the aid of the Assyrians. According to 2 Kgs 23:32 he was a wicked king. He was deposed by Necho and carried into exile where he died. The dead king alluded to is his father, Josiah, who was a godly king and was accordingly spared from seeing the destruction of his land (2 Kgs 22:20).

[22:26]  ⁴ tn Heb “I will hurl you and your mother…into another land where…” The verb used here is very forceful. It is the verb used for Saul throwing a spear at David (1 Sam 18:11) and for the Lord unleashing a violent storm on the sea (Jonah 1:4). It is used both here and in v. 28 for the forceful exile of Jeconiah and his mother.

[27:13]  ⁵ tn Heb “with/by the sword.”

[27:13]  ⁶ tn Heb “Why should you and your people die…?” The rhetorical question expects the answer made explicit in the translation, “There is no reason!”

[27:13]  ⁷ tn Heb “…disease according to what the Lord spoke concerning the nation that…”

[37:20]  ⁸ tn Heb “My lord, the king.”

[37:20]  ⁹ tn Heb “let my plea for mercy fall before you.” I.e., let it come before you and be favorably received (= granted; by metonymical extension).

[37:20]  ¹⁰ tn Or “So that I will not die there,” or “or I will die there”; Heb “and I will not die there.” The particle that introduces this clause (וְלֹא) regularly introduces negative purpose clauses after the volitive sequence (אַל [’al] + jussive here) according to GKC 323 §109.g. However, purpose and result clauses in Hebrew (and Greek) are often indistinguishable. Here the clause is more in the nature of a negative result.

[38:10]  ¹¹ tc Some modern English versions (e.g., NRSV, REB, TEV) and commentaries read “three” on the basis that thirty men would not be necessary for the task (cf. J. Bright, Jeremiah [AB], 231). Though the difference in “three” and “thirty” involves minimal emendation (שְׁלֹשָׁה [shÿlosha] for שְׁלֹשִׁים [shÿloshim]) there is no textual or versional evidence for it except for one Hebrew ms. Perhaps the number was large to prevent the officials from hindering Ebed Melech from accomplishing the task.

[38:26]  ¹² tn Verses 25-26 form a long compound, complex conditional sentence. The condition is found in v. 25 and contains a long quote. The consequence is found in v. 26 and contains another long quote. The Hebrew sentence literally reads: “And if the officials hear that I have talked with you and come to you and say to you, ‘Please tell us what you said to the king. Do not hide from us and we will not kill you [so that we will not kill you] and [tell us] what the king said to you,’ then tell them.” The sentence has been broken up to better conform with contemporary English style.

[38:26]  ¹³ tn Heb “I was causing to fall [= presenting] my petition before the king not to send me back to Jonathan’s house to die there.” The word “dungeon of” is supplied in the translation to help the reader connect this petition with Jeremiah’s earlier place of imprisonment where the officials had put him with every intention of letting him die there (37:15-16, 20).

[38:26]  sn See Jer 37:15-16, 20.

[42:16]  ¹⁴ tn Or “will follow you right into Egypt,” or “will dog your steps all the way to Egypt”; Heb “cling after.” This is the only case of this verb with this preposition in the Qal stem. However, it is used with this preposition several times in the Hiphil, all with the meaning of “to pursue closely.” See BDB 180 s.v. דָּבַק Hiph.2 and compare Judg 20:45; 1 Sam 14:22; 1 Chr 10:2.

[42:16]  ¹⁵ tn The repetition of the adverb “there” in the translation of vv. 14, 16 is to draw attention to the rhetorical emphasis on the locale of Egypt in the original text of both v. 14 and v. 16. In v. 14 they say, “to the land of Egypt we will go…and there we will live.” In v. 16 God says, “wars…there will catch up with you…the hunger…there will follow after you…and there you will die.” God rhetorically denies their focus on Egypt as a place of safety and of relative prosperity. That can only be found in Judah under the protective presence of the Lord (vv. 10-12).