Yeremia 7:13

7:13 You also have done all these things, says the Lord, and I have spoken to you over and over again. ¹  But you have not listened! You have refused to respond when I called you to repent! ² 

Yeremia 7:25

7:25 From the time your ancestors departed the land of Egypt until now, ³  I sent my servants the prophets to you again and again, ⁴  day after day. ⁵ 

Yeremia 25:3-4

25:3 “For the last twenty-three years, from the thirteenth year that Josiah son of Amon was ruling in Judah ⁶  until now, the Lord has been speaking to me. I told you over and over again ⁷  what he said. ⁸  But you would not listen. 25:4 Over and over again ⁹  the Lord has sent ¹⁰  his servants the prophets to you. But you have not listened or paid attention. ¹¹ 

Yeremia 26:5

26:5 You must pay attention to the exhortations of my servants the prophets. I have sent them to you over and over again. ¹²  But you have not paid any attention to them.

Yeremia 29:19

29:19 For they have not paid attention to what I said to them through my servants the prophets whom I sent to them over and over again,’ ¹³  says the Lord. ¹⁴  ‘And you exiles ¹⁵  have not paid any attention to them either,’ says the Lord. ¹⁶ 

Yeremia 32:33

32:33 They have turned away from me instead of turning to me. ¹⁷  I tried over and over again ¹⁸  to instruct them, but they did not listen and respond to correction. ¹⁹ 

Yeremia 35:17

35:17 So I, the Lord, the God who rules over all, the God of Israel, say: ²⁰  “I will soon bring on Judah and all the citizens of Jerusalem all the disaster that I threatened to bring on them. I will do this because I spoke to them but they did not listen. I called out to them but they did not answer.”’”

Yeremia 35:2

35:2 “Go to the Rechabite community. ²¹  Invite them to come into one of the side rooms ²²  of the Lord’s temple and offer them some wine to drink.”

Yeremia 36:15

36:15 They said to him, “Please sit down and read it to us.” So Baruch sat down and read it to them. ²³ 

Zakharia 7:7

7:7 Should you not have obeyed the words that the Lord cried out through the former prophets when Jerusalem ²⁴  was peacefully inhabited and her surrounding cities, the Negev, and the Shephelah ²⁵  were also populated?

[7:13]  ¹ tn This reflects a Hebrew idiom (e.g., 7:25; 11:7; 25:3, 4), i.e., an infinitive of a verb meaning “to do something early [or eagerly]” followed by an infinitive of another verb of action. Cf. HALOT 1384 s.v. שָׁכַם Hiph.2.

[7:13]  ² tn Heb “I called to you and you did not answer.” The words “to repent” are not in the text but are supplied in the translation for clarity.

[7:25]  ³ tn Heb “from the day your ancestors…until this very day.” However, “day” here is idiomatic for “the present time.”

[7:25]  ⁴ tn On the Hebrew idiom see the note at 7:13.

[7:25]  ⁵ tc There is some textual debate about the legitimacy of this expression here. The text reads merely “day” (יוֹם, yom). BHS suggests the word is to be deleted as a dittography of the plural ending of the preceding word. The word is in the Greek and Latin, and the Syriac represents the typical idiom “day after day” as though the noun were repeated. Either יוֹם has dropped out by haplography or a ם (mem) has been left out, i.e., reading יוֹמָם (yomam, “daily”).

[25:3]  ⁶ sn The year referred to would be 627 b.c. The same year is referred to in 1:2 in reference to his call to be a prophet.

[25:3]  ⁷ tn For the idiom involved here see the notes at 7:13 and 11:7.

[25:3]  ⁸ tn The words “what he said” are not in the text but are implicit. They are supplied in the translation for clarity.

[25:4]  ⁹ tn For the idiom involved here see the notes at 7:13 and 11:7.

[25:4]  ¹⁰ tn The vav consecutive with the perfect in a past narrative is a little unusual. Here it is probably indicating repeated action in past time in keeping with the idiom that precedes and follows it. See GKC 332 §112.f for other possible examples.

[25:4]  ¹¹ tn Heb “inclined your ear to hear.” This is idiomatic for “paying attention.” It is often parallel with “listen” as here or with “pay attention” (see, e.g., Prov 4:20; 51:1).

[26:5]  ¹² tn See the translator’s note on 7:13 for the idiom here.

[29:19]  ¹³ tn See the translator’s note on 7:13 for an explanation of this idiom.

[29:19]  ¹⁴ tn Heb “Oracle of the Lord.”

[29:19]  ¹⁵ tn The word “exiles” is not in the text. It is supplied in the translation to clarify the referent of “you.”

[29:19]  ¹⁶ tn Heb “Oracle of the Lord.”

[32:33]  ¹⁷ tn Heb “they have turned [their] backs to me, not [their] faces.” Compare the same idiom in 2:27.

[32:33]  ¹⁸ tn For the idiom involved here see the translator’s note on 7:13. The verb that introduces this clause is a Piel infinitive absolute which is functioning in place of the finite verb (see, e.g., GKC 346 §113.ff and compare usage in Jer 8:15; 14:19. This grammatical point means that the versions cited in BHS fn a may not be reading a different text after all, but may merely be interpreting the form as syntactically equivalent to a finite verb as the present translation has done.).

[32:33]  sn This refers to God teaching them through the prophets whom he has sent as indicated by the repeated use of this idiom elsewhere in 7:13, 25; 11:7; 25:3, 4; 26:5, 19.

[32:33]  ¹⁹ tn Heb “But they were not listening so as to accept correction.”

[35:17]  ²⁰ tn Heb “Therefore, thus says the Lord, the God of armies, the God of Israel.” For the title see 7:13 and the study note on 2:19. The first person address is again used in the translation because this whole section is a speech from the Lord (see vv. 12-13).

[35:2]  ²¹ tn Heb “the house of the Rechabites.” “House” is used here in terms of “household” or “family” (cf. BDB 109 s.v. בַּיִת 5.a, b).

[35:2]  sn Nothing is known about the Rechabite community other than what is said about them in this chapter. From vv. 7-8 it appears that they were a nomadic tribe that had resisted settling down and taking up farming. They had also agreed to abstain from drinking wine. Most scholars agree in equating the Jonadab son of Rechab mentioned as the leader who had instituted these strictures as the same Jonadab who assisted Jehu in his religious purge of Baalism following the reign of Ahab (2 Kgs 10:15, 23-24). If this is the case, the Rechabites followed these same rules for almost 250 years because Jehu’s purge of Baalism and the beginning of his reign was in 841 b.c. and the incident here took place some time after Jehoiakim’s rebellion in 603 b.c. (see the study note on v. 1).

[35:2]  ²² sn This refers to one of the rooms built on the outside of the temple that were used as living quarters for the priests and for storage rooms (cf. Neh 13:4-5; 1 Kgs 6:5; 1 Chr 28:12; 2 Chr 31:11 and compare Ezek 41:1-14).

[36:15]  ²³ tn Or “‘to us personally’…to them personally”; Heb “‘in our ears’…in their ears.” Elsewhere this has been rendered “in the hearing of” or “where they could hear.” All three of those idioms sound unnatural in this context. The mere personal pronoun seems adequate.

[7:7]  ²⁴ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[7:7]  ²⁵ sn The Shephelah is the geographical region between the Mediterranean coastal plain and the Judean hill country. The Hebrew term can be translated “lowlands” (cf. ASV), “foothills” (NAB, NASB, NLT), or “steppes.”