Yeremia 9:14

9:14 Instead they have followed the stubborn inclinations of their own hearts. They have paid allegiance to ¹  the gods called Baal, ²  as their fathers ³  taught them to do.

Yeremia 14:20

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

We confess that our ancestors have done wrong. ⁴ 

We have indeed ⁵  sinned against you.

Yeremia 17:23

17:23 Your ancestors, ⁶  however, did not listen to me or pay any attention to me. They stubbornly refused ⁷  to pay attention or to respond to any discipline.’

Yeremia 23:39

23:39 So ⁸  I will carry you far off ⁹  and throw you away. I will send both you and the city I gave to you and to your ancestors out of my sight. ¹⁰ 

Yeremia 35:9

35:9 We have not built any houses to live in. We do not own any vineyards, fields, or crops.

[9:14]  ¹ tn Heb “they have gone/followed after.” See the translator’s note at 2:5 for the idiom.

[9:14]  ² tn Heb “the Baals,” referring either to the pagan gods called “Baals” or the images of Baal (so NLT).

[9:14]  ³ tn Or “forefathers,” or “ancestors.” Here the referent could be the immediate parents or, by their example, more distant ancestors.

[14:20]  ⁴ 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]  ⁵ tn This is another example of the intensive use of כִּי (ki). See BDB 472 s.v. כִּי 1.e.

[17:23]  ⁶ tn Heb “They.” The antecedent is spelled out to avoid any possible confusion.

[17:23]  ⁷ tn Heb “They hardened [or made stiff] their neck so as not to.”

[23:39]  ⁸ tn The translation of v. 38 and the first part of v. 39 represents the restructuring of a long and complex Hebrew sentence: Heb “But if you say, ‘The burden of the Lord,’ therefore this is what the Lord says, ‘Because you said this word, “The burden of the Lord,” even though I sent unto saying, “you shall not say, ‘The burden of the Lord,’ therefore…” The first “therefore” picks up the “if” (BDB 487 s.v. כֵּן 3.d) and the second answer the “because” (BDB 774 s.v. יַעַן 1).

[23:39]  ⁹ tc The translation follows a few Hebrew mss and the major versions. The majority of Hebrew mss read “I will totally forget [or certainly forget] you.” In place of וְנָשִׁיתִי (vÿnashiti) a few Hebrew mss, LXX, Aquila, Symmachus, Syriac, and Vulgate read וְנָשָׂאתִי (vÿnasa’ti). Instead of the infinitive absolute נָשׁאֹ (nasho’) a number of Hebrew mss, Aquila, Symmachus, Syriac, and Vulgate read נָשׂאֹ (naso’). For the confusion of III א and III ה verbs presupposed by the miswriting of the Hebrew text see GKC 216 §75.qq and compare the forms of נָבָא (nava’) in Jer 26:9 and 1 Sam 10:6. While the verb “forget” would not be totally inappropriate here it does not fit the concept of “throwing away from my presence” as well as “pick up” does. For the verb נָשָׂא (nasa’) meaning “carry you off” compare the usage in 1 Kgs 15:22; 18:12 (and see BDB 671 s.v. נָשָׂא 3.b). Many see the nuance “pick you up” carrying through on the wordplay in v. 33. While that may be appropriate for the repetition of the verb “throw away” (נָטַשׁ, natash) that follows, it does not seem as appropriate for the use of the infinitive absolute that follows the verb which expresses some kind of forcefulness (see GKC 343 §113.q).

[23:39]  ¹⁰ tn Heb “throw you and the city that I gave you and your fathers out of my presence.” The English sentences have been broken down to conform to contemporary English style.