Yeremia 1:9

1:9 Then the Lord reached out his hand and touched my mouth and said to me, “I will most assuredly give you the words you are to speak for me. ¹ 

Yeremia 3:11

3:11 Then the Lord said to me, “Under the circumstances, wayward Israel could even be considered less guilty than unfaithful Judah. ² 

Yeremia 11:9

11:9 The Lord said to me, “The people of Judah and the citizens of Jerusalem have plotted rebellion against me! ³ 

Yeremia 34:13

34:13 “The Lord God of Israel has a message for you. ⁴  ‘I made a covenant with your ancestors ⁵  when I brought them out of Egypt where they had been slaves. ⁶  It stipulated, ⁷ 

Yeremia 43:4

43:4 So Johanan son of Kareah, all the army officers, and all the rest of the people did not obey the Lord’s command to stay in the land.

Yeremia 51:60

51:60 Jeremiah recorded ⁸  on one scroll all the judgments ⁹  that would come upon Babylon – all these prophecies ¹⁰  written about Babylon.

[1:9]  ¹ tn Heb “Behold, I have put my words in your mouth.” This is an example of the Hebrew “scheduling” perfect or the “prophetic” perfect where a future event is viewed as so certain it is spoken of as past. The Hebrew particle rendered here “assuredly” (Heb הִנֵּה, hinneh) underlines the certitude of the promise for the future. See the translator’s note on v. 6.

[1:9]  sn The passage is reminiscent of Deut 18:18 which refers to the Lord’s promise of future revelation through a line of prophets who, like Moses, would speak God’s word.

[3:11]  ² tn Heb “Wayward Israel has proven herself to be more righteous than unfaithful Judah.”

[3:11]  sn A comparison is drawn here between the greater culpability of Judah, who has had the advantage of seeing how God disciplined her sister nation for having sinned and yet ignored the warning and committed the same sin, and the culpability of Israel who had no such advantage.

[11:9]  ³ tn Heb “Conspiracy [a plot to rebel] is found [or exists] among the men of Judah and the inhabitants of Jerusalem.”

[34:13]  ⁴ tn Heb “Thus says the Lord, the God of Israel, ‘…’” The style adopted here has been used to avoid a longer, more complex English sentence.

[34:13]  ⁵ tn Heb “fathers” (also in vv. 14, 15).

[34:13]  ⁶ tn Heb “out of the house of bondage.”

[34:13]  sn This refers to the Mosaic covenant, initiated at Mount Sinai and renewed on the plains of Moab. The statement “I brought you out of Egypt, out of the house of bondage” functions as the “historical prologue” in the Ten Commandments which is the Lord’s vassal treaty with Israel in miniature. (See the study note on 11:2 and see Exod 20:2; Deut 5:6 and Exod 34:8. As such it was a motivating factor in their pledge of loyalty to him. This statement was also invoked within the law itself as a motivation for kindly treatment of slaves including their emancipation (see Deut 15:15).)

[34:13]  ⁷ tn Heb “made a covenant, saying.” This was only one of several stipulations of the covenant. The form used here has been chosen as an indirect way of relating the specific stipulation that is being focused upon to the general covenant that is referred to in v. 13.

[51:60]  ⁸ tn Or “wrote.”

[51:60]  ⁹ tn Or “disaster”; or “calamity.”

[51:60]  ¹⁰ tn Heb “words” (or “things”).