Yeremia 3:12

The Lord Calls on Israel and Judah to Repent

3:12 “Go and shout this message to my people in the countries in the north. ¹  Tell them,

‘Come back to me, wayward Israel,’ says the Lord.

‘I will not continue to look on you with displeasure. ² 

For I am merciful,’ says the Lord.

‘I will not be angry with you forever.

Yeremia 9:24

9:24 If people want to boast, they should boast about this:

They should boast that they understand and know me.

They should boast that they know and understand

that I, the Lord, act out of faithfulness, fairness, and justice in the earth

and that I desire people to do these things,” ³ 

says the Lord.

Yeremia 22:24

Jeconiah Will Be Permanently Exiled

22:24 The Lord says, ⁴ 

“As surely as I am the living God, you, Jeconiah, ⁵  king of Judah, son of Jehoiakim, will not be the earthly representative of my authority. Indeed, I will take that right away from you. ⁶ 

Yeremia 24:7

24:7 I will give them the desire to acknowledge that I ⁷  am the Lord. I will be their God and they will be my people. For they will wholeheartedly ⁸  return to me.’

Yeremia 25:29

25:29 For take note, I am already beginning to bring disaster on the city that I call my own. ⁹  So how can you possibly avoid being punished? ¹⁰  You will not go unpunished! For I am proclaiming war against all who live on the earth. I, the Lord who rules over all, ¹¹  affirm it!’ ¹² 

Yeremia 28:3-4

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. 28:4 I will also bring back to this place Jehoiakim’s son King Jeconiah of Judah and all the exiles who were taken to Babylon.’ Indeed, the Lord affirms, ¹³  ‘I will break the yoke of servitude to the king of Babylon.’”

Yeremia 30:11

30:11 For I, the Lord, affirm ¹⁴  that

I will be with you and will rescue you.

I will completely destroy all the nations where I scattered you.

But I will not completely destroy you.

I will indeed discipline you, but only in due measure.

I will not allow you to go entirely unpunished.” ¹⁵ 

Yeremia 31:37

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

because of all that they have done. ¹⁶ 

That could only happen if the heavens above could be measured

or the foundations of the earth below could all be explored,” ¹⁷ 

says the Lord. ¹⁸ 

Yeremia 34:5

34:5 You will die a peaceful death. They will burn incense at your burial just as they did at the burial of your ancestors, the former kings who preceded you. ¹⁹  They will mourn for you, saying, “Poor, poor master!” ²⁰  Indeed, you have my own word on this. ²¹  I, the Lord, affirm it!’” ²² 

Yeremia 38:14

Jeremiah Responds to Zedekiah’s Request for Secret Advice

38:14 Some time later ²³  Zedekiah sent and had Jeremiah brought to him at the third entrance ²⁴  of the Lord’s temple. The king said to Jeremiah, “I would like to ask you a question. Do not hide anything from me when you answer.” ²⁵ 

Yeremia 38:19

38:19 Then King Zedekiah said to Jeremiah, “I am afraid of the Judeans who have deserted to the Babylonians. ²⁶  The Babylonians might hand me over to them and they will torture me.” ²⁷ 

Yeremia 42:11

42:11 Do not be afraid of the king of Babylon whom you now fear. ²⁸  Do not be afraid of him because I will be with you to save you and to rescue you from his power. I, the Lord, affirm it! ²⁹ 

Yeremia 42:17

42:17 All the people who are determined to go and settle in Egypt will die from war, starvation, or disease. No one will survive or escape the disaster I will bring on them.’

Yeremia 44:29

44:29 Moreover the Lord says, ³⁰  ‘I will make something happen to prove that I will punish you in this place. I will do it so that you will know that my threats to bring disaster on you will prove true. ³¹ 

Yeremia 46:28

46:28 I, the Lord, tell ³²  you not to be afraid,

you descendants of Jacob, my servant,

for I am with you.

Though I completely destroy all the nations where I scatter you,

I will not completely destroy you.

I will indeed discipline you but only in due measure.

I will not allow you to go entirely unpunished.” ³³ 

[3:12]  ¹ tn Heb “Go and proclaim these words to the north.” The translation assumes that the message is directed toward the exiles of northern Israel who have been scattered in the provinces of Assyria to the north.

[3:12]  ² tn Heb “I will not cause my face to fall on you.”

[9:24]  ³ tn Or “fairness and justice, because these things give me pleasure.” Verse 24 reads in Hebrew, “But let the one who brags brag in this: understanding and knowing me that I, the Lord, do faithfulness, justice, and righteousness in the earth for/that I delight in these.” It is uncertain whether the Hebrew particle כִּי (ki) before the clause “I delight in these things” is parallel to the כִּי introducing the clause “that I, the Lord, act…” or causal giving the grounds for the Lord acting the way he does. In the light of the contrasts in the passage and the emphasis that Jeremiah has placed on obedience to the covenant and ethical conduct in conjunction with real allegiance to the Lord not mere lip service, it is probable that the clauses are parallel. For the use of כִּי to introduce clauses of further definition after a direct object as here see GKC 365 §117.h and see BDB 393 s.v. יָדַע Qal.1.a. For parallels to the idea of Yahweh requiring these characteristics in people see Hos 6:6, Mic 6:8.

[22:24]  ⁴ tn Heb “Oracle of the Lord.”

[22:24]  ⁵ tn Heb “Coniah.” This is the spelling of this king’s name here and in v. 28 and 37:1. Elsewhere in Jeremiah he is called Jeconiah (24:1; 27:20; 28:4; 29:2 [see also 1 Chr 3:16, 17; Esth 2:6]) and Jehoiachin (52:31, 33 [see also 2 Kgs 24:6, 8, 12, 15; 25:27, 29; 2 Chr 36:8, 9; Ezek 1:2]). For the sake of consistency the present translation uses the name Jeconiah throughout.

[22:24]  sn According to 2 Kgs 24:8-9 Jeconiah (= Jehoiachin) succeeded his father Jehoiakim and evidently followed in his anti-Babylon, anti-God stance. He surrendered to Nebuchadnezzar shortly after he became king and along with his mother, his family, his officials, and some of the leading men of Jerusalem and Judah was carried into exile in 597 b.c. According to Jer 28:4, 10, there were popular hopes that he would be restored from exile and returned to the throne. This oracle flatly denies that hope. Allusion has already been made to the loss of regal authority by this king and his mother in 13:18-19.

[22:24]  ⁶ tn Heb “As surely as I live, Jeconiah, King of Judah, son of Jehoiakim will not be a signet ring on my right hand. Indeed I will tear you off from it [i.e., pull you off of my finger as a signet ring].” The signet ring was the king’s seal by which he verified all his legal and political transactions. To have the signet ring was to exercise authority in the king’s name. For examples of this see Gen 41:42, 43; 1 Kgs 21:8; Esth 3:10; 8:2. The figure has been interpreted in the translation for the sake of clarity. The particles כִּי אִם (ki ’im) that stand after the oath formula “As I live” introduce a negative statement according to the usage of Hebrew grammar (cf. BDB 474 s.v. כִּי אִם 1.a and BDB 50 s.v. אִם 1.b[2] and compare 2 Sam 3:35). The particle כִּי that stands in front of “I will tear you off” introduces a positive affirmation according to the same rules of Hebrew grammar (cf. BDB 472 s.v. כִּי 1.c and compare 1 Sam 14:39, 44). The Lord is swearing emphatically that Jeconiah will not be the earthly representative of his rule; i.e., not carry the authority of the signet ring bearer. As in several other places in Jeremiah there is a sudden shift from the third person to the second person which runs throughout vv. 24-27. The pronouns are leveled in the translation to the second person to avoid confusion. The figures are interpreted in the translation to convey the proper significance. See the study note for explanation.

[22:24]  sn According to the Davidic covenant the Davidic king sat on God’s throne over God’s kingdom, Israel (cf. 2 Chr 29:30; 28:5). As God’s representative he ruled in God’s stead and could even be addressed figuratively as God (cf. Ps 45:6 [45:7 HT]) and compare the same phenomenon for the earthly judges, Exod 22:7-8; Ps 82:1, 6). Jeconiah is being denied the right to function any longer as the Davidic king and any hopes of ever regaining that right in his lifetime or through the succession of his sons is also denied. This oracle is reversed by the later oracle of the prophet Haggai to his grandson Zerubbabel in Hag 2:20-23 and both Jeconiah and Zerubbabel are found in the genealogy of Christ in Matt 1:12-13.

[24:7]  ⁷ tn Heb “I will give them a heart to know me that I am the Lord.” For the use of “heart” here referring to “inclinations, resolutions, and determinations of the will” see BDB 525 s.v. לֵב 4 and compare the usage in 2 Chr 12:14. For the use of “know” to mean “acknowledge” see BDB 384 s.v. יָדַע Qal.1.f and compare the usage in Jer 39:4. For the construction “know ‘someone’ that he…” = “know that ‘someone’…” see GKC 365 §117.h and compare the usage in 2 Sam 3:25.

[24:7]  ⁸ tn Heb “with all their heart.”

[25:29]  ⁹ tn Heb “which is called by my name.” See translator’s note on 7:10 for support.

[25:29]  ¹⁰ tn This is an example of a question without the formal introductory particle following a conjunctive vav introducing an opposition. (See Joüon 2:609 §161.a.) It is also an example of the use of the infinitive before the finite verb in a rhetorical question involving doubt or denial. (See Joüon 2:422-23 §123.f, and compare usage in Gen 37:8.)

[25:29]  ¹¹ tn Heb “Yahweh of armies.”

[25:29]  sn See the study notes on 2:19 and 7:3 for explanation of this extended title.

[25:29]  ¹² tn Heb “Oracle of Yahweh of armies.”

[28:4]  ¹³ tn Heb “Oracle of the Lord.”

[28:4]  sn Notice again that the “false” prophet uses the same formula and claims the same source for his message as the true prophet has (cf. 27:22).

[30:11]  ¹⁴ tn Heb “Oracle of the Lord.”

[30:11]  ¹⁵ tn The translation “entirely unpunished” is intended to reflect the emphatic construction of the infinitive absolute before the finite verb.

[31:37]  ¹⁶ sn This answers Jeremiah’s question in 14:19.

[31:37]  ¹⁷ 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]  ¹⁸ tn Heb “Oracle of the Lord.”

[34:5]  ¹⁹ tn Heb “And like the burning [of incense] for your fathers, the former kings who were before you, so will they burn [incense] for you.” The sentence has been reversed for easier style and the technical use of the terms interpreted.

[34:5]  sn For the custom referred to compare 2 Chr 16:14; 21:19.

[34:5]  ²⁰ sn The intent of this oracle may have been to contrast the fate of Zedekiah with that of Jehoiakim who was apparently executed, went unmourned, and was left unburied (contrast Jer 22:18-19).

[34:5]  ²¹ tn Heb “For [or Indeed] I myself have spoken [this] word.”

[34:5]  ²² tn Heb “Oracle of the Lord.”

[38:14]  ²³ tn The words “Some time later” are not in the text but are a way of translating the conjunction “And” or “Then” that introduces this narrative.

[38:14]  ²⁴ sn The precise location of this entrance is unknown since it is mentioned nowhere else in the OT. Many commentators equate this with the “king’s outer entry” (mentioned in 2 Kgs 16:18) which appears to have been a private entryway between the temple and the palace.

[38:14]  ²⁵ tn The words “when you answer” are not in the text but are implicit in the connection. They are supplied in the translation for the sake of clarity and smoothness of style.

[38:19]  ²⁶ tn Heb “Chaldeans.” See the study note on 21:4 for explanation.

[38:19]  ²⁷ tn Or “and they will badly abuse me.” For the usage of this verb in the situation presupposed see Judg 19:25 and 1 Sam 31:4.

[42:11]  ²⁸ sn See Jer 41:18 for their reason for fear.

[42:11]  ²⁹ tn Heb “oracle of the Lord.”

[44:29]  ³⁰ tn Heb “oracle of the Lord.”

[44:29]  ³¹ tn Heb “This will be to you the sign, oracle of the Lord, that I will punish you in this place in order that you may know that my threats against you for evil/disaster/harm will certainly stand [see the translator’s note on the preceding verse for the meaning of this word here].” The word “sign” refers to an event that is a pre-omen or portent of something that will happen later (see BDB 16 s.v. אוֹת 2 and compare usage in 1 Sam 14:10; 2 Kgs 19:29). The best way to carry that idea across in this context seems to be “I will make something happen to prove [or portend].” Another possibility would be “I will give you a pre-omen that,” but many readers would probably not be familiar with “omen/pre-omen.” Again the sentence has been broken in two and restructured to better conform with English style.

[46:28]  ³² tn Heb “Oracle of the Lord.” Again the first person is adopted because the Lord is speaking and the indirect quotation is used to avoid an embedded quotation with quotation marks on either side.

[46:28]  ³³ tn The translation “entirely unpunished” is intended to reflect the emphatic construction of the infinitive absolute before the finite verb.