Yeremia 1:10

1:10 Know for certain that ¹  I hereby give you the authority to announce to nations and kingdoms that they will be ²  uprooted and torn down, destroyed and demolished, rebuilt and firmly planted.” ³ 

Yeremia 15:14

15:14 I will make you serve your enemies ⁴  in a land that you know nothing about.

For my anger is like a fire that will burn against you.”

Yeremia 16:17

16:17 For I see everything they do. Their wicked ways are not hidden from me. Their sin is not hidden away where I cannot see it. ⁵ 

Yeremia 28:3

28:3 Before two years are over, I will bring back to this place everything that King Nebuchadnezzar of Babylon took from it and carried away to Babylon.

Yeremia 31:2

Israel Will Be Restored and Join Judah in Worship

31:2 The Lord says,

“The people of Israel who survived

death at the hands of the enemy ⁶ 

will find favor in the wilderness

as they journey to find rest for themselves.

Yeremia 31:14

31:14 I will provide the priests with abundant provisions. ⁷ 

My people will be filled to the full with the good things I provide.”

Yeremia 31:37

31:37 The Lord says, “I will not reject all the descendants of Israel

because of all that they have done. ⁸ 

That could only happen if the heavens above could be measured

or the foundations of the earth below could all be explored,” ⁹ 

says the Lord. ¹⁰ 

Yeremia 37:18

37:18 Then Jeremiah asked King Zedekiah, “What crime have I committed against you, or the officials who serve you, or the people of Judah? What have I done to make you people throw me into prison? ¹¹ 

Yeremia 45:4

45:4 The Lord told Jeremiah, ¹²  “Tell Baruch, ¹³  ‘The Lord says, “I am about to tear down what I have built and to uproot what I have planted. I will do this throughout the whole earth. ¹⁴ 

Yeremia 50:24

50:24 I set a trap for you, Babylon;

you were caught before you knew it.

You fought against me.

So you were found and captured. ¹⁵ 

Yeremia 51:39

51:39 When their appetites are all stirred up, ¹⁶ 

I will set out a banquet for them.

I will make them drunk

so that they will pass out, ¹⁷ 

they will fall asleep forever,

they will never wake up,” ¹⁸ 

says the Lord. ¹⁹ 

[1:10]  ¹ tn Heb “See!” The Hebrew imperative of the verb used here (רָאָה, ra’ah) functions the same as the particle in v. 9. See the translator’s note there.

[1:10]  ² tn Heb “I appoint you today over nations and kingdoms to uproot….” The phrase refers to the Lord giving Jeremiah authority as a prophet to declare what he, the Lord, will do; it does not mean that Jeremiah himself will do these things. The expression involves a figure of speech where the subject of a declaration is stated instead of the declaration about it. Compare a similar use of the same figure in Gen 41:13.

[1:10]  ³ sn These three pairs represent the twofold nature of Jeremiah’s prophecies, prophecies of judgment and restoration. For the further programmatic use of these pairs for Jeremiah’s ministry see 18:7-10 and 31:27-28.

[15:14]  ⁴ tc This reading follows the Greek and Syriac versions and several Hebrew mss. Other Hebrew mss read “I will cause the enemy to pass through a land.” The difference in the reading is between one Hebrew letter, a dalet (ד) and a resh (ר).

[16:17]  ⁵ tn Heb “For my eyes are upon all their ways. They are not hidden from before me. And their sin is not hidden away from before my eyes.”

[31:2]  ⁶ tn Heb “who survived the sword.”

[31:2]  sn This refers to the remnant of northern Israel who had not been killed when Assyria conquered Israel in 722 b.c. or who had not died in exile. References to Samaria in v. 5 and to Ephraim in vv. 6, 9 make clear that northern Israel is in view here.

[31:14]  ⁷ tn Heb “I will satiate the priests with fat.” However, the word translated “fat” refers literally to the fat ashes of the sacrifices (see Lev 1:16; 4:2 and cf. BDB 206 s.v. דֶּשֶׁן 2. The word is used more abstractly for “abundance” or “rich food” (see Job 36:16 and BDB 206 s.v. דֶּשֶׁן 1). The people and the priests were prohibited from eating the fat (Lev 7:23-24).

[31:37]  ⁸ sn This answers Jeremiah’s question in 14:19.

[31:37]  ⁹ tn Heb “If the heavens above could be measured or the foundations of the earth below be explored, then also I could reject all the seed of Israel for all they have done.”

[31:37]  ¹⁰ tn Heb “Oracle of the Lord.”

[37:18]  ¹¹ tn Heb “What crime have I committed against you, or your servants, or this people that you [masc. pl.] have put me in prison?” Some of the terms have been expanded for clarification and the sentence has been broken in two to better conform with contemporary English style.
The masculine plural is used here because Zedekiah is being addressed as representative of the whole group previously named.

[45:4]  ¹² tn The words, “The Lord told Jeremiah” are not in the text but are implicit in the address that follows, “Thus you shall say to him.” These words are supplied in the translation for clarity.

[45:4]  ¹³ tn Heb “Thus you shall say to him [i.e., Baruch].”

[45:4]  ¹⁴ tn Heb “and this is with regard to the whole earth.” The feminine pronoun הִיא (hi’) at the end refers to the verbal concepts just mentioned, i.e., this process (cf. GKC 459 §144.b and compare the use of the feminine singular suffix in the same function GKC 440-41 §135.p). The particle אֶת (’et) is here functioning to introduce emphatically the object of the action (cf. BDB 85 s.v. I אֵת 3.α). There is some debate whether אֶרֶץ (’erets) here applies to the whole land of Israel or to the whole earth. However, the reference to “all mankind” (Heb “all flesh”) in the next verse as well as “anywhere you go” points to “the whole earth” as the referent.

[50:24]  ¹⁵ tn Heb “You were found [or found out] and captured because you fought against the Lord.” The same causal connection is maintained by the order of the translation but it puts more emphasis on the cause and connects it also more closely with the first half of the verse. The first person is used because the Lord is speaking of himself first in the first person “I set” and then in the third. The first person has been maintained throughout. Though it would be awkward, perhaps one could retain the reference to the Lord by translating, “I, the Lord.”

[51:39]  ¹⁶ tn Heb “When they are hot.”

[51:39]  ¹⁷ tc The translation follows the suggestion of KBL 707 s.v. עָלַז and a number of modern commentaries (e.g., Bright, J. A. Thompson, and W. L. Holladay) in reading יְעֻלְּפוּ (ye’ullÿfu) for יַעֲלֹזוּ (ya’alozu) in the sense of “swoon away” or “grow faint” (see KBL 710 s.v. עָלַף Pual). That appears to be the verb that the LXX (the Greek version) was reading when they translated καρωθῶσιν (karwqwsin, “they will be stupefied”). For parallel usage KBL cites Isa 51:20. This fits the context much better than “they will exult” in the Hebrew text.

[51:39]  ¹⁸ sn The central figure here is the figure of the cup of the Lord’s wrath (cf. 25:15-29, especially v. 26). Here the Babylonians have been made to drink so deeply of it that they fall into a drunken sleep from which they will never wake up (i.e., they die, death being compared to sleep [cf. Ps 13:3 (13:4 HT); 76:5 (76:6 HT); 90:5]). Compare the usage in Jer 51:57 for this same figure.

[51:39]  ¹⁹ tn Heb “Oracle of the Lord.”