Ulangan 32:40

32:40 For I raise up my hand to heaven,

and say, ‘As surely as I live forever,

Yesaya 49:18

49:18 Look all around you! ¹ 

All of them gather to you.

As surely as I live,” says the Lord,

“you will certainly wear all of them like jewelry;

you will put them on as if you were a bride.

Yeremia 22:24

Jeconiah Will Be Permanently Exiled

22:24 The Lord says, ² 

“As surely as I am the living God, you, Jeconiah, ³  king of Judah, son of Jehoiakim, will not be the earthly representative of my authority. Indeed, I will take that right away from you. ⁴ 

Yehezkiel 5:11

5:11 “Therefore, as surely as I live, says the sovereign Lord, because you defiled my sanctuary with all your detestable idols and with all your abominable practices, I will withdraw; my eye will not pity you, nor will I spare ⁵  you.

Yehezkiel 18:3

18:3 “As surely as I live, declares the sovereign Lord, ⁶  you will not quote this proverb in Israel anymore!

Yehezkiel 33:11

33:11 Say to them, ‘As surely as I live, declares the sovereign Lord, I take no pleasure in the death of the wicked, but prefer that the wicked change his behavior ⁷  and live. Turn back, turn back from your evil deeds! ⁸  Why should you die, O house of Israel?’

Yehezkiel 33:27

33:27 “This is what you must say to them, ‘This is what the sovereign Lord says: As surely as I live, those living in the ruins will die ⁹  by the sword, those in the open field I will give to the wild beasts for food, and those who are in the strongholds and caves will die of disease.

Zefanya 2:9

2:9 Therefore, as surely as I live,” says the Lord who commands armies, the God of Israel,

“be certain that Moab will become like Sodom

and the Ammonites like Gomorrah.

They will be overrun by weeds, ¹⁰ 

filled with salt pits, ¹¹ 

and permanently desolate.

Those of my people who are left ¹²  will plunder their belongings; ¹³ 

those who are left in Judah ¹⁴  will take possession of their land.”

[49:18]  ¹ tn Heb “Lift up around your eyes and see.”

[22:24]  ² tn Heb “Oracle of the Lord.”

[22:24]  ³ tn Heb “Coniah.” This is the spelling of this king’s name here and in v. 28 and 37:1. Elsewhere in Jeremiah he is called Jeconiah (24:1; 27:20; 28:4; 29:2 [see also 1 Chr 3:16, 17; Esth 2:6]) and Jehoiachin (52:31, 33 [see also 2 Kgs 24:6, 8, 12, 15; 25:27, 29; 2 Chr 36:8, 9; Ezek 1:2]). For the sake of consistency the present translation uses the name Jeconiah throughout.

[22:24]  sn According to 2 Kgs 24:8-9 Jeconiah (= Jehoiachin) succeeded his father Jehoiakim and evidently followed in his anti-Babylon, anti-God stance. He surrendered to Nebuchadnezzar shortly after he became king and along with his mother, his family, his officials, and some of the leading men of Jerusalem and Judah was carried into exile in 597 b.c. According to Jer 28:4, 10, there were popular hopes that he would be restored from exile and returned to the throne. This oracle flatly denies that hope. Allusion has already been made to the loss of regal authority by this king and his mother in 13:18-19.

[22:24]  ⁴ tn Heb “As surely as I live, Jeconiah, King of Judah, son of Jehoiakim will not be a signet ring on my right hand. Indeed I will tear you off from it [i.e., pull you off of my finger as a signet ring].” The signet ring was the king’s seal by which he verified all his legal and political transactions. To have the signet ring was to exercise authority in the king’s name. For examples of this see Gen 41:42, 43; 1 Kgs 21:8; Esth 3:10; 8:2. The figure has been interpreted in the translation for the sake of clarity. The particles כִּי אִם (ki ’im) that stand after the oath formula “As I live” introduce a negative statement according to the usage of Hebrew grammar (cf. BDB 474 s.v. כִּי אִם 1.a and BDB 50 s.v. אִם 1.b[2] and compare 2 Sam 3:35). The particle כִּי that stands in front of “I will tear you off” introduces a positive affirmation according to the same rules of Hebrew grammar (cf. BDB 472 s.v. כִּי 1.c and compare 1 Sam 14:39, 44). The Lord is swearing emphatically that Jeconiah will not be the earthly representative of his rule; i.e., not carry the authority of the signet ring bearer. As in several other places in Jeremiah there is a sudden shift from the third person to the second person which runs throughout vv. 24-27. The pronouns are leveled in the translation to the second person to avoid confusion. The figures are interpreted in the translation to convey the proper significance. See the study note for explanation.

[22:24]  sn According to the Davidic covenant the Davidic king sat on God’s throne over God’s kingdom, Israel (cf. 2 Chr 29:30; 28:5). As God’s representative he ruled in God’s stead and could even be addressed figuratively as God (cf. Ps 45:6 [45:7 HT]) and compare the same phenomenon for the earthly judges, Exod 22:7-8; Ps 82:1, 6). Jeconiah is being denied the right to function any longer as the Davidic king and any hopes of ever regaining that right in his lifetime or through the succession of his sons is also denied. This oracle is reversed by the later oracle of the prophet Haggai to his grandson Zerubbabel in Hag 2:20-23 and both Jeconiah and Zerubbabel are found in the genealogy of Christ in Matt 1:12-13.

[5:11]  ⁵ tn The meaning of the Hebrew term is primarily emotional: “to pity,” which in context implies an action, as in being moved by pity in order to spare them from the horror of their punishment.

[18:3]  ⁶ tn This expression occurs often in Ezekiel (5:11; 14:16, 18, 20; 16:48; 17:16, 19; 20:3, 31, 33; 33:11, 27; 34:8; 35:6, 11).

[33:11]  ⁷ tn Heb “turn from his way.”

[33:11]  ⁸ tn Heb “ways.” This same word is translated “behavior” earlier in the verse.

[33:27]  ⁹ tn Heb “fall.”

[2:9]  ¹⁰ tn The Hebrew text reads מִמְשַׁק חָרוּל (mimshaq kharul, “[?] of weeds”). The meaning of the first word is unknown. The present translation (“They will be overrun by weeds”) is speculative, based on the general sense of the context. For a defense of “overrun” on linguistic grounds, see R. D. Patterson, Nahum, Habakkuk, Zephaniah (WEC), 347. Cf. NEB “a pile of weeds”; NIV “a place of weeds”; NRSV “a land possessed by nettles.”

[2:9]  ¹¹ tn The Hebrew text reads וּמִכְרֵה־מֶלַח (umikhreh-melakh, “and a [?] of salt”). The meaning of the first word is unclear, though “pit” (NASB, NIV, NRSV; NKJV “saltpit”), “mine,” and “heap” (cf. NEB “a rotting heap of saltwort”) are all options. The words “filled with” are supplied for clarification.

[2:9]  ¹² tn Or “The remnant of my people.”

[2:9]  ¹³ tn Heb “them.” The actual object of the plundering, “their belongings,” has been specified in the translation for clarity.

[2:9]  ¹⁴ tn Heb “[the] nation.” For clarity the “nation” has been specified as “Judah” in the translation.