Yeremia 7:16

7:16 Then the Lord said, ¹  “As for you, Jeremiah, ²  do not pray for these people! Do not cry out to me or petition me on their behalf! Do not plead with me to save them, ³  because I will not listen to you.

Yeremia 11:14

11:14 So, Jeremiah, ⁴  do not pray for these people. Do not cry out to me or petition me on their behalf. Do not plead with me to save them. ⁵  For I will not listen to them when they call out to me for help when disaster strikes them.” ⁶ 

Yeremia 14:7-11

14:7 Then I said, ⁷ 

“O Lord, intervene for the honor of your name ⁸ 

even though our sins speak out against us. ⁹ 

Indeed, ¹⁰  we have turned away from you many times.

We have sinned against you.

14:8 You have been the object of Israel’s hopes.

You have saved them when they were in trouble.

Why have you become like a resident foreigner ¹¹  in the land?

Why have you become like a traveler who only stops in to spend the night?

14:9 Why should you be like someone who is helpless, ¹² 

like a champion ¹³  who cannot save anyone?

You are indeed with us, ¹⁴ 

and we belong to you. ¹⁵ 

Do not abandon us!”

14:10 Then the Lord spoke about these people. ¹⁶ 

“They truly ¹⁷  love to go astray.

They cannot keep from running away from me. ¹⁸ 

So I am not pleased with them.

I will now call to mind ¹⁹  the wrongs they have done ²⁰ 

and punish them for their sins.”

Judgment for Believing the Misleading Lies of the False Prophets

14:11 Then the Lord said to me, “Do not pray for good to come to these people! ²¹ 

Yeremia 14:20--15:1

14:20 Lord, we confess that we have been wicked.

We confess that our ancestors have done wrong. ²² 

We have indeed ²³  sinned against you.

14:21 For the honor of your name, ²⁴  do not treat Jerusalem ²⁵  with contempt.

Do not treat with disdain the place where your glorious throne sits. ²⁶ 

Be mindful of your covenant with us. Do not break it! ²⁷ 

14:22 Do any of the worthless idols ²⁸  of the nations cause rain to fall?

Do the skies themselves send showers?

Is it not you, O Lord our God, who does this? ²⁹ 

So we put our hopes in you ³⁰ 

because you alone do all this.”

15:1 Then the Lord said to me, “Even if Moses and Samuel stood before me pleading for ³¹  these people, I would not feel pity for them! ³²  Get them away from me! Tell them to go away! ³³ 

Kejadian 18:22-32

18:22 The two men turned ³⁴  and headed ³⁵  toward Sodom, but Abraham was still standing before the Lord. ³⁶  18:23 Abraham approached and said, “Will you sweep away the godly along with the wicked? 18:24 What if there are fifty godly people in the city? Will you really wipe it out and not spare ³⁷  the place for the sake of the fifty godly people who are in it? 18:25 Far be it from you to do such a thing – to kill the godly with the wicked, treating the godly and the wicked alike! Far be it from you! Will not the judge ³⁸  of the whole earth do what is right?” ³⁹ 

18:26 So the Lord replied, “If I find in the city of Sodom fifty godly people, I will spare the whole place for their sake.”

18:27 Then Abraham asked, “Since I have undertaken to speak to the Lord ⁴⁰  (although I am but dust and ashes), ⁴¹  18:28 what if there are five less than the fifty godly people? Will you destroy ⁴²  the whole city because five are lacking?” ⁴³  He replied, “I will not destroy it if I find forty-five there.”

18:29 Abraham ⁴⁴  spoke to him again, ⁴⁵  “What if forty are found there?” He replied, “I will not do it for the sake of the forty.”

18:30 Then Abraham ⁴⁶  said, “May the Lord not be angry ⁴⁷  so that I may speak! ⁴⁸  What if thirty are found there?” He replied, “I will not do it if I find thirty there.”

18:31 Abraham ⁴⁹  said, “Since I have undertaken to speak to the Lord, what if only twenty are found there?” He replied, “I will not destroy it for the sake of the twenty.”

18:32 Finally Abraham ⁵⁰  said, “May the Lord not be angry so that I may speak just once more. What if ten are found there?” He replied, “I will not destroy it for the sake of the ten.”

Mazmur 106:23

106:23 He threatened ⁵¹  to destroy them,

but ⁵²  Moses, his chosen one, interceded with him ⁵³ 

and turned back his destructive anger. ⁵⁴ 

Yehezkiel 22:30-31

22:30 “I looked for a man from among them who would repair the wall and stand in the gap before me on behalf of the land, so that I would not destroy it, but I found no one. ⁵⁵  22:31 So I have poured my anger on them, and destroyed them with the fire of my fury. I hereby repay them for what they have done, ⁵⁶  declares the sovereign Lord.”

Zakharia 3:1-2

Vision Four: The Priest

3:1 Next I saw Joshua the high priest ⁵⁷  standing before the angel of the Lord, with Satan ⁵⁸  standing at his right hand to accuse him. 3:2 The Lord ⁵⁹  said to Satan, “May the Lord rebuke you, Satan! May the Lord, who has chosen Jerusalem, ⁶⁰  rebuke you! Isn’t this man like a burning stick snatched from the fire?”

[7:16]  ¹ tn The words “Then the Lord said” are not in the text but are supplied in the translation for clarity.

[7:16]  ² tn Heb “As for you.” The personal name Jeremiah is supplied in the translation for clarity.

[7:16]  ³ tn The words “to save them” are not in the text but are implicit from the context. They are supplied in the translation for clarity.

[11:14]  ⁴ tn Heb “you.”

[11:14]  ⁵ tn The words “to save them” are not in the text but are implicit from the context. They are supplied in the translation for clarity.

[11:14]  sn Cf. Jer 7:16 where this same command is addressed to Jeremiah.

[11:14]  ⁶ tc The rendering “when disaster strikes them” is based on reading “at the time of” (בְּעֵת, bÿ’et) with a number of Hebrew mss and the versions instead of “on account of” (בְּעַד, bÿ’ad). W. L. Holladay (Jeremiah [Hermeneia], 1:347) is probably right in assuming that the MT has been influenced by “for them” (בַעֲדָם, va’adam) earlier in the verse.

[14:7]  ⁷ tn The words “Then I said” are not in the text. However, it cannot be a continuation of the Lord’s speech and the people have consistently refused to acknowledge their sin. The fact that the prayer here and in vv. 19-22 are followed by an address from God to Jeremiah regarding prayer (cf. 4:11 and the interchanges there between God and Jeremiah and 15:1) also argues that the speaker is Jeremiah. He is again identifying with his people (cf. 8:18-9:2). Here he takes up the petition part of the lament which often contains elements of confession of sin and statements of trust. In 14:1-6 God portrays to Jeremiah the people’s lamentable plight instead of their describing it to him. Here Jeremiah prays what they should pray. The people are strangely silent throughout.

[14:7]  ⁸ tn Heb “Act for the sake of your name.” The usage of “act” in this absolute, unqualified sense cf. BDB 794 s.v. עָוֹשָׂה Qal.I.r and compare the usage, e.g., in 1 Kgs 8:32 and 39. For the nuance of “for the sake of your name” compare the usage in Isa 48:9 and Ezek 20:9, 14.

[14:7]  ⁹ tn Or “bear witness against us,” or “can be used as evidence against us,” to keep the legal metaphor. Heb “testify against.”

[14:7]  ¹⁰ tn The Hebrew particle כִּי (ki) can scarcely be causal here; it is either intensive (BDB 472 s.v. כִּי 1.e) or concessive (BDB 473 s.v. כִּי 2.c). The parallel usage in Gen 18:20 argues for the intensive force as does the fact that the concessive has already been expressed by אִם (’im).

[14:8]  ¹¹ tn It would be a mistake to translate this word as “stranger.” This word (גֵּר, ger) refers to a resident alien or resident foreigner who stays in a country not his own. He is accorded the privilege of protection through the common rights of hospitality but he does not have the rights of the native born or citizen. The simile here is particularly effective. The land was the Lord’s land; they were but resident foreigners and tenants on it (Lev 25:23). Jeremiah’s complaint here is particularly bold. For further information on the status of “resident foreigners” see IDB 4:397-99 s.v. “Sojourner.”

[14:9]  ¹² tn This is the only time this word occurs in the Hebrew Bible. The lexicons generally take it to mean “confused” or “surprised” (cf., e.g., BDB 187 s.v. דָּהַם). However, the word has been found in a letter from the seventh century in a passage where it must mean something like “be helpless”; see W. L. Holladay, Jeremiah (Hermeneia), 1:433, for discussion and bibliography of an article where this letter is dealt with.

[14:9]  ¹³ tn Heb “mighty man, warrior.” For this nuance see 1 Sam 17:51 where it parallels a technical term used of Goliath used earlier in 17:4, 23.

[14:9]  ¹⁴ tn Heb “in our midst.”

[14:9]  ¹⁵ tn Heb “Your name is called upon us.” See Jer 7:10, 11, 14, 30 for this idiom with respect to the temple and see the notes on Jer 7:10.

[14:10]  ¹⁶ tn Heb “Thus said the Lord concerning this people.”

[14:10]  sn The Lord answers indirectly, speaking neither to Jeremiah directly nor to the people. Instead of an oracle of deliverance which was hoped for (cf. 2 Chr 20:14-17; Pss 12:5 [12:6 HT]; 60:6-8 [60:8-10 HT]) there is an oracle of doom.

[14:10]  ¹⁷ tn It is difficult to be certain how the particle כֵּן (ken, usually used for “thus, so”) is to be rendered here. BDB 485 s.v. כֵּן 1.b says that the force sometimes has to be elicited from the general context and points back to the line of v. 9. IHBS 666 §39.3.4e states that when there is no specific comparative clause preceding a general comparison is intended. They point to Judg 5:31 as a parallel. Ps 127:2 may also be an example if כִּי (ki) is not to be read (cf. BHS fn). “Truly” seemed the best way to render this idea in contemporary English.

[14:10]  ¹⁸ tn Heb “They do not restrain their feet.” The idea of “away from me” is implicit in the context and is supplied in the translation for clarity.

[14:10]  ¹⁹ tn Heb “remember.”

[14:10]  ²⁰ tn Heb “their iniquities.”

[14:11]  ²¹ tn Heb “on behalf of these people for benefit.”

[14:20]  ²² tn Heb “We acknowledge our wickedness [and] the iniquity of our [fore]fathers.” For the use of the word “know” to mean “confess,” “acknowledge” cf. BDB 394 s.v. יָדַע, Qal.1.f and compare the usage in Jer 3:13.

[14:20]  sn For a longer example of an individual identifying with the nation and confessing their sins and the sins of their forefathers see Ps 106.

[14:20]  ²³ tn This is another example of the intensive use of כִּי (ki). See BDB 472 s.v. כִּי 1.e.

[14:21]  ²⁴ tn Heb “For the sake of your name.”

[14:21]  ²⁵ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[14:21]  ²⁶ tn English versions quite commonly supply “us” as an object for the verb in the first line. This is probably wrong. The Hebrew text reads: “Do not treat with contempt for the sake of your name; do not treat with disdain your glorious throne.” This is case of poetic parallelism where the object is left hanging until the second line. For an example of this see Prov 13:1 in the original and consult E. W. Bullinger, Figures of Speech, 103-4. There has also been some disagreement whether “your glorious throne” refers to the temple (as in 17:12) or Jerusalem (as in 3:17). From the beginning of the prayer in v. 19 where a similar kind of verb has been used with respect to Zion/Jerusalem it would appear that the contextual referent is Jerusalem. The absence of an object from the first line makes it possible to retain part of the metaphor in the translation and still convey some meaning.

[14:21]  sn The place of God’s glorious throne was first of all the ark of the covenant where God was said to be enthroned between the cherubim, then the temple that housed it, then the city itself. See 2 Kgs 19:14-15 in the context of Sennacherib’s attack on Jerusalem.

[14:21]  ²⁷ tn Heb “Remember, do not break your covenant with us.”

[14:22]  ²⁸ tn The word הֶבֶל (hevel), often translated “vanities”, is a common pejorative epithet for idols or false gods. See already in 8:19 and 10:8.

[14:22]  ²⁹ tn Heb “Is it not you, O Lord our God?” The words “who does” are supplied in the translation for English style.

[14:22]  ³⁰ tn The rhetorical negatives are balanced by a rhetorical positive.

[15:1]  ³¹ tn The words “pleading for” have been supplied in the translation to explain the idiom (a metonymy). For parallel usage see BDB 763 s.v. עָמַד Qal.1.a and compare usage in Gen 19:27, Deut 4:10.

[15:1]  sn Moses and Samuel were well-known for their successful intercession on behalf of Israel. See Ps 99:6-8 and see, e.g., Exod 32:11-14, 30-34; 1 Sam 7:5-9. The Lord is here rejecting Jeremiah’s intercession on behalf of the people (14:19-22).

[15:1]  ³² tn Heb “my soul would not be toward them.” For the usage of “soul” presupposed here see BDB 660 s.v. נֶפֶשׁ 6 in the light of the complaints and petitions in Jeremiah’s prayer in 14:19, 21.

[15:1]  ³³ tn Heb “Send them away from my presence and let them go away.”

[18:22]  ³⁴ tn Heb “And the men turned from there.” The word “two” is not in the Hebrew text, but is supplied here for clarity. Gen 19:1 mentions only two individuals (described as “angels”), while Abraham had entertained three visitors (18:2). The implication is that the Lord was the third visitor, who remained behind with Abraham here. The words “from there” are not included in the translation for stylistic reasons.

[18:22]  ³⁵ tn Heb “went.”

[18:22]  ³⁶ tc An ancient Hebrew scribal tradition reads “but the Lord remained standing before Abraham.” This reading is problematic because the phrase “standing before” typically indicates intercession, but the Lord would certainly not be interceding before Abraham.

[18:24]  ³⁷ tn Heb “lift up,” perhaps in the sense of “bear with” (cf. NRSV “forgive”).

[18:25]  ³⁸ tn Or “ruler.”

[18:25]  ³⁹ sn Will not the judge of the whole earth do what is right? For discussion of this text see J. L. Crenshaw, “Popular Questioning of the Justice of God in Ancient Israel,” ZAW 82 (1970): 380-95, and C. S. Rodd, “Shall Not the Judge of All the Earth Do What Is Just?” ExpTim 83 (1972): 137-39.

[18:27]  ⁴⁰ tn The Hebrew term translated “Lord” here and in vv. 30, 31, 32 is אֲדֹנָי (’adonay).

[18:27]  ⁴¹ tn The disjunctive clause is a concessive clause here, drawing out the humility as a contrast to the Lord.

[18:28]  ⁴² tn The Hebrew verb שָׁחַת (shakhat, “to destroy”) was used earlier to describe the effect of the flood.

[18:28]  ⁴³ tn Heb “because of five.”

[18:29]  ⁴⁴ tn Heb “he”; the referent (Abraham) has been specified in the translation for clarity.

[18:29]  ⁴⁵ tn The construction is a verbal hendiadys – the preterite (“he added”) is combined with an adverb “yet” and an infinitive “to speak.”

[18:30]  ⁴⁶ tn Heb “he”; the referent (Abraham) has been specified in the translation for clarity.

[18:30]  ⁴⁷ tn Heb “let it not be hot to the Lord.” This is an idiom which means “may the Lord not be angry.”

[18:30]  ⁴⁸ tn After the jussive, the cohortative indicates purpose/result.

[18:31]  ⁴⁹ tn Heb “he”; the referent (Abraham) has been specified in the translation for clarity.

[18:32]  ⁵⁰ tn Heb “he”; the referent (Abraham) has been specified in the translation for clarity.

[106:23]  ⁵¹ tn Heb “and he said.”

[106:23]  ⁵² tn Heb “if not,” that is, “[and would have] if [Moses] had not.”

[106:23]  ⁵³ tn Heb “stood in the gap before him.”

[106:23]  ⁵⁴ tn Heb “to turn back his anger from destroying.”

[106:23]  sn Verses 19-23 describe the events of Exod 32:1-35.

[22:30]  ⁵⁵ tn Heb “I did not find.”

[22:31]  ⁵⁶ tn Heb “their way on their head I have placed.”

[3:1]  ⁵⁷ sn Joshua the high priest mentioned here is the son of the priest Jehozadak, mentioned also in Hag 1:1 (cf. Ezra 2:2; 3:2, 8; 4:3; 5:2; 10:18; Neh 7:7; 12:1, 7, 10, 26). He also appears to have been the grandfather of the high priest contemporary with Nehemiah ca. 445 b.c. (Neh 12:10).

[3:1]  ⁵⁸ tn The Hebrew term הַשָּׂטָן (hassatan, “the satan”) suggests not so much a personal name (as in almost all English translations) but an epithet, namely, “the adversary.” This evil being is otherwise thus described in Job 1 and 2 and 1 Chr 21:1. In this last passage the article is dropped and “the satan” becomes “Satan,” a personal name.

[3:2]  ⁵⁹ sn The juxtaposition of the messenger of the Lord in v. 1 and the Lord in v. 2 shows that here, at least, they are one and the same. See Zech 1:11, 12 where they are distinguished from each other.

[3:2]  ⁶⁰ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.