Yeremia 2:34

2:34 Even your clothes are stained with

the lifeblood of the poor who had not done anything wrong;

you did not catch them breaking into your homes. ¹ 

Yet, in spite of all these things you have done, ² 

Yeremia 6:28

6:28 I reported, ³ 

“All of them are the most stubborn of rebels! ⁴ 

They are as hard as bronze or iron.

They go about telling lies.

They all deal corruptly.

Yeremia 7:19

7:19 But I am not really the one being troubled!” ⁵  says the Lord. “Rather they are bringing trouble on themselves to their own shame! ⁶ 

Yeremia 7:21

7:21 The Lord said to the people of Judah, ⁷  “The Lord God of Israel who rules over all ⁸  says: ‘You might as well go ahead and add the meat of your burnt offerings to that of the other sacrifices and eat it, too! ⁹ 

Yeremia 10:6

10:6 I said, ¹⁰ 

“There is no one like you, Lord. ¹¹ 

You are great.

And you are renowned for your power. ¹² 

Yeremia 23:35

23:35 So I, Jeremiah, tell you, ¹³  “Each of you people should say to his friend or his relative, ‘How did the Lord answer? Or what did the Lord say?’ ¹⁴ 

Yeremia 35:16

35:16 Yes, ¹⁵  the descendants of Jonadab son of Rechab have carried out the orders that their ancestor gave them. But you people ¹⁶  have not obeyed me!

Yeremia 37:1

Introduction to Incidents During the Reign of Zedekiah

37:1 Zedekiah son of Josiah succeeded Jeconiah ¹⁷  son of Jehoiakim as king. He was elevated to the throne of the land of Judah by King Nebuchadnezzar of Babylon. ¹⁸ 

Yeremia 39:13

39:13 So Nebuzaradan, the captain of the royal guard, Nebushazban, who was a chief officer, Nergal-Sharezer, who was a high official, ¹⁹  and all the other officers of the king of Babylon

Yeremia 40:13

Ishmael Murders Gedaliah and Carries the Judeans at Mizpah off as Captives

40:13 Johanan and all the officers of the troops that had been hiding in the open country came to Gedaliah at Mizpah.

Yeremia 41:11

Johanan Rescues the People Ishmael Had Carried Off

41:11 Johanan son of Kareah and all the army officers who were with him heard about all the atrocities ²⁰  that Ishmael son of Nethaniah had committed.

Yeremia 42:8

42:8 So Jeremiah summoned Johanan son of Kareah and all the army officers who were with him and all the people of every class. ²¹ 

Yeremia 42:12

42:12 I will have compassion on you so that he in turn will have mercy on you and allow you to return to your land.’

Yeremia 50:8

50:8 “People of Judah, ²²  get out of Babylon quickly!

Leave the land of Babylonia! ²³ 

Be the first to depart! ²⁴ 

Be like the male goats that lead the herd.

Yeremia 50:46

50:46 The people of the earth will quake when they hear Babylon has been captured.

Her cries of anguish will be heard by the other nations.” ²⁵ 

Yeremia 51:60

51:60 Jeremiah recorded ²⁶  on one scroll all the judgments ²⁷  that would come upon Babylon – all these prophecies ²⁸  written about Babylon.

Yeremia 52:24

52:24 The captain of the royal guard took Seraiah the chief priest, Zephaniah the priest who was second in rank, and the three doorkeepers. ²⁹ 

[2:34]  ¹ tn The words “for example” are implicit and are supplied in the translation for clarification. This is only one example of why their death was not legitimate.

[2:34]  sn Killing a thief caught in the act of breaking and entering into a person’s home was pardonable under the law of Moses, cf. Exod 22:2.

[2:34]  ² tn KJV and ASV read this line with 2:34. The ASV makes little sense and the KJV again erroneously reads the archaic second person feminine singular perfect as first person common singular. All the modern English versions and commentaries take this line with 2:35.

[6:28]  ³ tn These words are not in the text but are supplied in the translation for clarity. Some takes these words to be the continuation of the Lord’s commission of Jeremiah to the task of testing them. However, since this is the evaluation, the task appears to be complete. The words are better to be taken as Jeremiah’s report after he has completed the task.

[6:28]  ⁴ tn Or “arch rebels,” or “hardened rebels.” Literally “rebels of rebels.”

[7:19]  ⁵ tn Heb “Is it I whom they provoke?” The rhetorical question expects a negative answer which is made explicit in the translation.

[7:19]  ⁶ tn Heb “Is it not themselves to their own shame?” The rhetorical question expects a positive answer which is made explicit in the translation.

[7:21]  ⁷ tn The words “The Lord said to the people of Judah” are not in the text but are implicit in the shift in addressee between vv. 16-20 and vv. 21-26.

[7:21]  ⁸ tn Heb “Yahweh of armies, the God of Israel.”

[7:21]  sn See the study notes on 2:19 and 7:3.

[7:21]  ⁹ tn Heb “Add your burnt offerings to your [other] sacrifices and eat the meat!” See the following sn for explanation. This is an example of the rhetorical use of the imperative for a sarcastic challenge. Cf. GKC 324 §110.a; cf. Amos 4:4, “Go to Bethel and sin!”

[7:21]  sn All of the burnt offering, including the meat, was to be consumed on the altar (e.g., Lev 1:6-9). The meat of the other sacrifices could be eaten by the priest who offered the sacrifice and the person who brought it (e.g., Lev 7:16-18, 32). Since, however, the people of Judah were making a mockery of the sacrificial system by offering sacrifices while disobeying the law, the Lord rejected the sacrifices (cf. 6:20). Since they were violating the moral law they might as well go ahead and violate the cultic law by eating the meat dedicated to God because he rejected it anyway.

[10:6]  ¹⁰ tn The words “I said” are not in the Hebrew text, but there appears to be a shift in speaker. Someone is now addressing the Lord. The likely speaker is Jeremiah, so the words “I said” are supplied in the translation for clarity.

[10:6]  ¹¹ tn The form that introduces this line has raised debate. The form מֵאֵין (me’en) normally means “without” and introduces a qualification of a term expressing desolation or “so that not” and introduces a negative result (cf. BDB 35 s.v. II אַיִן 6.b). Neither of these nuances fit either this verse or the occurrence in v. 7. BDB 35 s.v. II אַיִן 6.b.γ notes that some have explained this as a strengthened form of אַיִן (’ayin) which occurs in a similar phrase five other times (cf., e.g., 1 Kgs 8:23). Though many including BDB question the validity of this solution it is probably better than the suggestion that BDB gives of repointing to מֵאַיִן (me’ayin, “whence”), which scarcely fits the context of v. 7, or the solution of HALOT 41 s.v. I אַיִן, which suggests that the מ (mem) is a double writing (dittograph) of the final consonant from the preceding word. That would assume that the scribe made the same error twice or was influenced the second time by the first erroneous writing.

[10:6]  ¹² tn Heb “Great is your name in power.”

[23:35]  ¹³ tn The words “So, I, Jeremiah tell you” are not in the text. They are supplied in the translation for clarity to show that it is he who is addressing the people, not the Lord. See “our God” in v. 38 and “Here is what the Lord says…” which indicate the speaker is other than he.

[23:35]  ¹⁴ tn This line is sometimes rendered as a description of what the people are doing (cf. NIV). However, repetition with some slight modification referring to the prophet in v. 37 followed by the same kind of prohibition that follows here shows that what is being contrasted is two views toward the Lord’s message, i.e., one of openness to receive what the Lord says through the prophet and one that already characterizes the Lord’s message as a burden. Allusion to the question that started the discussion in v. 33 should not be missed. The prophet alluded to is Jeremiah. He is being indirect in his reference to himself.

[35:16]  ¹⁵ tn This is an attempt to represent the particle כִּי (ki) which is probably not really intensive here (cf. BDB 472 s.v. כִּי 1.e) but is one of those causal uses of כִּי that BDB discusses on 473-74 s.v. כִּי 3.c where the cause is really the failure of the people of Judah and Jerusalem to listen/obey. I.e., the causal particle is at the beginning of the sentence so as not to interrupt the contrast drawn.

[35:16]  ¹⁶ tn Heb “this people.” However, the speech is addressed to the people of Judah and the citizens of Jerusalem, so the second person is retained in English. In addition to the stylistic difference that Hebrew exhibits in the rapid shift between persons (second to third and third to second, which have repeatedly been noted and documented from GKC 462 §144.p) there may be a subtle rhetorical reason for the shift here. The shift from direct address to indirect address which characterizes this verse and the next may reflect the Lord’s rejection of the people he is addressing. A similar shift takes place in Wisdom’s address to the simple minded, fools, and mockers in Prov 1:28-32 after the direct address of 1:22-27.

[37:1]  ¹⁷ tn Heb “Coniah.” For explanation of the rendering here see the translator’s note on 22:4.

[37:1]  ¹⁸ tn Heb “And Zedekiah son of Josiah whom Nebuchadnezzar king of Babylon made king in the land of Judah ruled as king instead of Coniah son of Jehoiakim.” The sentence has been restructured and simplified to better conform to contemporary English style.

[39:13]  ¹⁹ tn See the translator’s notes on 39:3, 9 for the names and titles here.

[41:11]  ²⁰ tn Or “crimes,” or “evil things”; Heb “the evil.”

[42:8]  ²¹ tn Or “without distinction,” or “All the people from the least important to the most important”; Heb “from the least to the greatest.” This is a figure of speech that uses polar opposites as an all-inclusive designation of everyone without exception (i.e., it included all the people from the least important or poorest to the most important or richest.)

[50:8]  ²² tn The words “People of Judah” are not in the Hebrew text but are implicit from the context. They have been supplied in the translation to clarify the subject of the address.

[50:8]  ²³ tn Heb “the land of the Chaldeans.” See the study note on 21:4 for explanation.

[50:8]  ²⁴ tn The words “Be the first to leave” are not in the text but spell out the significance of the simile that follows. They have been supplied in the translation for clarity.

[50:46]  ²⁵ tn Heb “among the nations.” With the exception of this phrase, the different verb in v. 46a, the absence of a suffix on the word for “land” in v. 45d, the third plural suffix instead of the third singular suffix on the verb for “chase…off of,” this passage is identical with 49:19-21 with the replacement of Babylon or the land of the Chaldeans for Edom. For the translation notes explaining the details of the translation here see the translator’s notes on 49:19-21.

[50:46]  sn This passage is virtually identical with Jer 49:19-21 with the replacement of Babylon, land of Babylonia for Edom. As God used Nebuchadnezzar and the Babylonians to destroy Edom, so he would use Cyrus and the Medes and Persians and their allies to destroy Babylon (cf. 25:13, 14). As Nebuchadnezzar was God’s servant to whom all would be subject (25:9; 27:6), so Cyrus is called in Isaiah “his anointed one,” i.e., his chosen king whom he will use to shatter other nations and set Israel free (Isa 45:1-4).

[51:60]  ²⁶ tn Or “wrote.”

[51:60]  ²⁷ tn Or “disaster”; or “calamity.”

[51:60]  ²⁸ tn Heb “words” (or “things”).

[52:24]  ²⁹ sn See the note at Jer 35:4.