Yeremia 1:15

1:15 For I will soon summon all the peoples of the kingdoms of the north,” says the Lord. “They will come and their kings will set up their thrones ¹  near the entrances of the gates of Jerusalem. ²  They will attack all the walls surrounding it, and all the towns in Judah. ³ 

Yeremia 2:19

2:19 Your own wickedness will bring about your punishment.

Your unfaithful acts will bring down discipline on you. ⁴ 

Know, then, and realize how utterly harmful ⁵ 

it was for you to reject me, the Lord your God, ⁶ 

to show no respect for me,” ⁷ 

says the Lord God who rules over all. ⁸ 

Yeremia 3:1

3:1 “If a man divorces his wife

and she leaves him and becomes another man’s wife,

he may not take her back again. ⁹ 

Doing that would utterly defile the land. ¹⁰ 

But you, Israel, have given yourself as a prostitute to many gods. ¹¹ 

So what makes you think you can return to me?” ¹² 

says the Lord.

Yeremia 3:13

3:13 However, you must confess that you have done wrong, ¹³ 

and that you have rebelled against the Lord your God.

You must confess ¹⁴  that you have given yourself to ¹⁵  foreign gods under every green tree,

and have not obeyed my commands,’ says the Lord.

Yeremia 3:16

3:16 In those days, your population will greatly increase ¹⁶  in the land. At that time,” says the Lord, “people will no longer talk about having the ark ¹⁷  that contains the Lord’s covenant with us. ¹⁸  They will not call it to mind, remember it, or miss it. No, that will not be done any more! ¹⁹ 

Yeremia 5:15

5:15 The Lord says, ²⁰  “Listen, ²¹  nation of Israel! ²² 

I am about to bring a nation from far away to attack you.

It will be a nation that was founded long ago

and has lasted for a long time.

It will be a nation whose language you will not know.

Its people will speak words that you will not be able to understand.

Yeremia 5:22

5:22 “You should fear me!” says the Lord.

“You should tremble in awe before me! ²³ 

I made the sand to be a boundary for the sea,

a permanent barrier that it can never cross.

Its waves may roll, but they can never prevail.

They may roar, but they can never cross beyond that boundary.” ²⁴ 

Yeremia 7:13

7:13 You also have done all these things, says the Lord, and I have spoken to you over and over again. ²⁵  But you have not listened! You have refused to respond when I called you to repent! ²⁶ 

Yeremia 7:32

7:32 So, watch out!” ²⁷  says the Lord. “The time will soon come when people will no longer call those places Topheth or the Valley of Ben Hinnom. But they will call that valley ²⁸  the Valley of Slaughter and they will bury so many people in Topheth they will run out of room. ²⁹ 

Yeremia 8:1

8:1 The Lord says, “When that time comes, ³⁰  the bones of the kings of Judah and its leaders, the bones of the priests and prophets and of all the other people who lived in Jerusalem will be dug up from their graves.

Yeremia 8:3

8:3 However, I will leave some of these wicked people alive and banish them to other places. But wherever these people who survive may go, they will wish they had died rather than lived,” ³¹  says the Lord who rules over all. ³² 

Yeremia 9:3

The Lord Laments That He Has No Choice But to Judge Them

9:3 The Lord says, ³³ 

“These people are like soldiers who have readied their bows.

Their tongues are always ready to shoot out lies. ³⁴ 

They have become powerful in the land,

but they have not done so by honest means. ³⁵ 

Indeed, they do one evil thing after another ³⁶ 

and do not pay attention to me. ³⁷ 

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,” ³⁸ 

says the Lord.

Yeremia 13:11

13:11 For,’ I say, ³⁹  ‘just as shorts cling tightly to a person’s body, so I bound the whole nation of Israel and the whole nation of Judah ⁴⁰  tightly ⁴¹  to me.’ I intended for them to be my special people and to bring me fame, honor, and praise. ⁴²  But they would not obey me.

Yeremia 15:3

15:3 “I will punish them in four different ways: I will have war kill them. I will have dogs drag off their dead bodies. I will have birds and wild beasts devour and destroy their corpses. ⁴³ 

Yeremia 15:9

15:9 The mother who had seven children ⁴⁴  will grow faint.

All the breath will go out of her. ⁴⁵ 

Her pride and joy will be taken from her in the prime of their life.

It will seem as if the sun had set while it was still day. ⁴⁶ 

She will suffer shame and humiliation. ⁴⁷ 

I will cause any of them who are still left alive

to be killed in war by the onslaughts of their enemies,” ⁴⁸ 

says the Lord.

Yeremia 16:5

16:5 “Moreover I, the Lord, tell you: ⁴⁹  ‘Do not go into a house where they are having a funeral meal. Do not go there to mourn and express your sorrow for them. For I have stopped showing them my good favor, ⁵⁰  my love, and my compassion. I, the Lord, so affirm it! ⁵¹ 

Yeremia 16:11

16:11 Then tell them that the Lord says, ⁵²  ‘It is because your ancestors ⁵³  rejected me and paid allegiance to ⁵⁴  other gods. They have served them and worshiped them. But they have rejected me and not obeyed my law. ⁵⁵ 

Yeremia 16:16

16:16 But for now I, the Lord, say: ⁵⁶  “I will send many enemies who will catch these people like fishermen. After that I will send others who will hunt them out like hunters from all the mountains, all the hills, and the crevices in the rocks. ⁵⁷ 

Yeremia 17:24

17:24 The Lord says, ⁵⁸  ‘You must make sure to obey me. You must not bring any loads through the gates of this city on the Sabbath day. You must set the Sabbath day apart to me. You must not do any work on that day.

Yeremia 18:6

18:6 “I, the Lord, say: ⁵⁹  ‘O nation of Israel, can I not deal with you as this potter deals with the clay? ⁶⁰  In my hands, you, O nation of Israel, are just like the clay in this potter’s hand.’

Yeremia 19:6

19:6 So I, the Lord, say: ⁶¹  “The time will soon come that people will no longer call this place Topheth or the Hinnom Valley. But they will call this valley ⁶²  the Valley of Slaughter!

Yeremia 22:24

Jeconiah Will Be Permanently Exiled

22:24 The Lord says, ⁶³ 

“As surely as I am the living God, you, Jeconiah, ⁶⁴  king of Judah, son of Jehoiakim, will not be the earthly representative of my authority. Indeed, I will take that right away from you. ⁶⁵ 

Yeremia 23:2

23:2 So the Lord God of Israel has this to say about the leaders who are ruling over his people: “You have caused my people ⁶⁶  to be dispersed and driven into exile. You have not taken care of them. So I will punish you for the evil that you have done. ⁶⁷  I, the Lord, affirm it! ⁶⁸ 

Yeremia 23:33

23:33 The Lord said to me, “Jeremiah, ⁶⁹  when one of these people, or a prophet, or a priest asks you, ‘What burdensome message ⁷⁰  do you have from the Lord?’ Tell them, ‘You are the burden, ⁷¹  and I will cast you away. ⁷²  I, the Lord, affirm it! ⁷³ 

Yeremia 25:12

25:12 “‘But when the seventy years are over, I will punish the king of Babylon and his nation ⁷⁴  for their sins. I will make the land of Babylon ⁷⁵  an everlasting ruin. ⁷⁶  I, the Lord, affirm it! ⁷⁷ 

Yeremia 25:29

25:29 For take note, I am already beginning to bring disaster on the city that I call my own. ⁷⁸  So how can you possibly avoid being punished? ⁷⁹  You will not go unpunished! For I am proclaiming war against all who live on the earth. I, the Lord who rules over all, ⁸⁰  affirm it!’ ⁸¹ 

Yeremia 28:4

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, ⁸²  ‘I will break the yoke of servitude to the king of Babylon.’”

Yeremia 29:11

29:11 For I know what I have planned for you,’ says the Lord. ⁸³  ‘I have plans to prosper you, not to harm you. I have plans to give you ⁸⁴  a future filled with hope. ⁸⁵ 

Yeremia 29:23

29:23 This will happen to them because they have done what is shameful ⁸⁶  in Israel. They have committed adultery with their neighbors’ wives and have spoken lies while claiming my authority. ⁸⁷  They have spoken words that I did not command them to speak. I know what they have done. I have been a witness to it,’ says the Lord.” ⁸⁸ 

Yeremia 30:3

30:3 For I, the Lord, affirm ⁸⁹  that the time will come when I will reverse the plight ⁹⁰  of my people, Israel and Judah,’ says the Lord. ‘I will bring them back to the land I gave their ancestors ⁹¹  and they will take possession of it once again.’” ⁹² 

Yeremia 30:10-11

30:10 So I, the Lord, tell you not to be afraid,

you descendants of Jacob, my servants. ⁹³ 

Do not be terrified, people of Israel.

For I will rescue you and your descendants

from a faraway land where you are captives. ⁹⁴ 

The descendants of Jacob will return to their land and enjoy peace.

They will be secure and no one will terrify them. ⁹⁵ 

30:11 For I, the Lord, affirm ⁹⁶  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.” ⁹⁷ 

Yeremia 30:21

30:21 One of their own people will be their leader.

Their ruler will come from their own number. ⁹⁸ 

I will invite him to approach me, and he will do so. ⁹⁹ 

For no one would dare approach me on his own. ¹⁰⁰ 

I, the Lord, affirm it! ¹⁰¹ 

Yeremia 31:20

31:20 Indeed, the people of Israel are my dear children.

They are the children I take delight in. ¹⁰² 

For even though I must often rebuke them,

I still remember them with fondness.

So I am deeply moved with pity for them ¹⁰³ 

and will surely have compassion on them.

I, the Lord, affirm it! ¹⁰⁴ 

Yeremia 31:32-34

31:32 It will not be like the old ¹⁰⁵  covenant that I made with their ancestors ¹⁰⁶  when I delivered them ¹⁰⁷  from Egypt. For they violated that covenant, even though I was like a faithful husband to them,” ¹⁰⁸  says the Lord. ¹⁰⁹  31:33 “But I will make a new covenant with the whole nation of Israel ¹¹⁰  after I plant them back in the land,” ¹¹¹  says the Lord. ¹¹²  “I will ¹¹³  put my law within them ¹¹⁴  and write it on their hearts and minds. ¹¹⁵  I will be their God and they will be my people. ¹¹⁶ 

31:34 “People will no longer need to teach their neighbors and relatives to know me. ¹¹⁷  For all of them, from the least important to the most important, will know me,” ¹¹⁸  says the Lord. “For ¹¹⁹  I will forgive their sin and will no longer call to mind the wrong they have done.”

Yeremia 31:37

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

because of all that they have done. ¹²⁰ 

That could only happen if the heavens above could be measured

or the foundations of the earth below could all be explored,” ¹²¹ 

says the Lord. ¹²² 

Yeremia 32:30

32:30 This will happen because the people of Israel and Judah have repeatedly done what displeases me ¹²³  from their earliest history until now ¹²⁴  and because they ¹²⁵  have repeatedly made me angry by the things they have done. ¹²⁶  I, the Lord, affirm it! ¹²⁷ 

Yeremia 32:44

32:44 Fields will again be bought with silver, and deeds of purchase signed, sealed, and witnessed. This will happen in the territory of Benjamin, the villages surrounding Jerusalem, the towns in Judah, the southern hill country, the western foothills, and southern Judah. ¹²⁸  For I will restore them to their land. ¹²⁹  I, the Lord, affirm it!’” ¹³⁰ 

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. ¹³¹  They will mourn for you, saying, “Poor, poor master!” ¹³²  Indeed, you have my own word on this. ¹³³  I, the Lord, affirm it!’” ¹³⁴ 

Yeremia 34:22

34:22 For I, the Lord, affirm that ¹³⁵  I will soon give the order and bring them back to this city. They will fight against it and capture it and burn it down. I will also make the towns of Judah desolate so that there will be no one living in them.”’”

Yeremia 35:13

35:13 The Lord God of Israel who rules over all ¹³⁶  told him, “Go and speak to the people of Judah and the citizens of Jerusalem. Tell them, ¹³⁷  ‘I, the Lord, say: ¹³⁸  “You must learn a lesson from this ¹³⁹  about obeying what I say! ¹⁴⁰ 

Yeremia 42:11

42:11 Do not be afraid of the king of Babylon whom you now fear. ¹⁴¹  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! ¹⁴² 

Yeremia 44:29

44:29 Moreover the Lord says, ¹⁴³  ‘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. ¹⁴⁴ 

Yeremia 45:5

45:5 Are you looking for great things for yourself? Do not look for such things. For I, the Lord, affirm ¹⁴⁵  that I am about to bring disaster on all humanity. ¹⁴⁶  But I will allow you to escape with your life ¹⁴⁷  wherever you go.”’”

Yeremia 46:28

46:28 I, the Lord, tell ¹⁴⁸  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.” ¹⁴⁹ 

Yeremia 48:44

48:44 Anyone who flees at the sound of terror

will fall into a pit.

Anyone who climbs out of the pit

will be caught in a trap. ¹⁵⁰ 

For the time is coming

when I will punish the people of Moab. ¹⁵¹ 

I, the Lord, affirm it! ¹⁵² 

Yeremia 49:2

49:2 Because you did that,

I, the Lord, affirm that ¹⁵³  a time is coming

when I will make Rabbah, the capital city of Ammon,

hear the sound of the battle cry.

It will become a mound covered with ruins. ¹⁵⁴ 

Its villages will be burned to the ground. ¹⁵⁵ 

Then Israel will take back its land

from those who took their land from them.

I, the Lord, affirm it! ¹⁵⁶ 

Yeremia 49:16

49:16 The terror you inspire in others ¹⁵⁷ 

and the arrogance of your heart have deceived you.

You may make your home in the clefts of the rocks;

you may occupy the highest places in the hills. ¹⁵⁸ 

But even if you made your home where the eagles nest,

I would bring you down from there,”

says the Lord.

Yeremia 49:30

49:30 The Lord says, ¹⁵⁹  “Flee quickly, you who live in Hazor. ¹⁶⁰ 

Take up refuge in remote places. ¹⁶¹ 

For King Nebuchadnezzar of Babylon has laid out plans to attack you.

He has formed his strategy on how to defeat you.” ¹⁶² 

Yeremia 49:37

49:37 I will make the people of Elam terrified of their enemies,

who are seeking to kill them.

I will vent my fierce anger

and bring disaster upon them,” ¹⁶³  says the Lord. ¹⁶⁴ 

“I will send armies chasing after them ¹⁶⁵ 

until I have completely destroyed them.

Yeremia 50:4

50:4 “When that time comes,” says the Lord, ¹⁶⁶ 

“the people of Israel and Judah will return to the land together.

They will come back with tears of repentance

as they seek the Lord their God. ¹⁶⁷ 

Yeremia 50:20

50:20 When that time comes,

no guilt will be found in Israel.

No sin will be found in Judah. ¹⁶⁸ 

For I will forgive those of them I have allowed to survive. ¹⁶⁹ 

I, the Lord, affirm it!’” ¹⁷⁰ 

Yeremia 50:40

50:40 I will destroy Babylonia just like I did

Sodom and Gomorrah and the neighboring towns.

No one will live there. ¹⁷¹ 

No human being will settle in it,”

says the Lord. ¹⁷² 

Yeremia 51:25

51:25 The Lord says, ¹⁷³  “Beware! I am opposed to you, Babylon! ¹⁷⁴ 

You are like a destructive mountain that destroys all the earth.

I will unleash my power against you; ¹⁷⁵ 

I will roll you off the cliffs and make you like a burned-out mountain. ¹⁷⁶ 

[1:15]  ¹ tn Heb “they will each set up.” The pronoun “they” refers back to the “kingdoms” in the preceding sentence. However, kingdoms do not sit on thrones; their kings do. This is an example of a figure of speech called metonymy where the kingdom is put for its king. For a similar use see 2 Chr 12:8.

[1:15]  ² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[1:15]  ³ tn Or “They will come and set up their thrones in the entrances of the gates of Jerusalem. They will destroy all the walls surrounding it and also destroy all the towns in Judah.” The text of v. 15b reads in Hebrew, “they will each set up his throne [near? in?] the entrance of the gates of Jerusalem and against all its walls…and against all the towns….” Commentators are divided over whether the passage refers to the kings setting up their thrones after victory in preparation for passing judgment on their defeated enemies in the city or whether it refers to setting up siege against it. There is no Hebrew preposition before the word for “the entrance” so that it could be “in” (which would imply victory) or “at/near” (which would imply siege), and the same verb + object (i.e., “they will set up their thrones”) governs all the locative statements. It is most often taken to refer to the aftermath of victory because of the supposed parallel in Jer 43:8-13 and the supposed fulfillment in Jer 39:3. Though this may fit well with the first part of the compound expression, it does not fit well with the latter part which is most naturally taken to refer to hostile attacks against Jerusalem and the other cities of Judah. The translation given in the text is intended to reflect the idea of an army setting up for siege. The alternate translation is intended to reflect the other view.

[2:19]  ⁴ tn Or “teach you a lesson”; Heb “rebuke/chide you.”

[2:19]  ⁵ tn Heb “how evil and bitter.” The reference is to the consequences of their acts. This is a figure of speech (hendiadys) where two nouns or adjectives joined by “and” introduce a main concept modified by the other noun or adjective.

[2:19]  ⁶ tn Heb “to leave the Lord your God.” The change in person is intended to ease the problem of the rapid transition, which is common in Hebrew style but not in English, from third to first person between this line and the next.

[2:19]  ⁷ tn Heb “and no fear of me was on you.”

[2:19]  ⁸ tn Heb “the Lord Yahweh, [the God of] hosts.” For the title Lord God see the study note on 1:6. For the title “who rules over all” see the following study note. The title “the Lord who rules over all” is a way of rendering the title “Yahweh of armies.” It is an abbreviation of a longer title “Yahweh the God of armies” which occurs five times in Jeremiah (see, e.g., 44:7). The abbreviated title occurs seventy-seven times in the book of Jeremiah. On thirty-two occasions it is further qualified by the title “the God of Israel,” showing his special relation to Israel. On six occasions it is preceded by the title “Lord” (see, e.g., 46:10) and twice it is preceded by the title “the King” (see, e.g., 51:17). Both titles emphasize his sovereignty. Twice it is said that he is the maker of all things (10:16; 51:19), and once it is said that he made the earth and the people and animals on it and gives them into the control of whomever he wishes (27:4-5). On two occasions it is emphasized that he also made the heavenly elements and controls the natural elements of wind, rain, thunder, and hail (31:35; 51:14-16). All this is consistent with usage elsewhere where the “armies” over which he has charge are identified as (1) the angels which surround his throne (Isa 6:3, 5; 1 Kgs 22:19) and which he sends to protect his servants (2 Kgs 6:17), (2) the natural forces of thunder, rain, and hail (Isa 29:6; Josh 10:11; Judg 5:4, 5) through which he sends the enemy into panic and “gums” up their chariot wheels, (3) the armies of Israel (1 Sam 17:45) which he leads into battle (Num 10:34-35; Josh 5:14, 15) and for whom he fights as a mighty warrior (Exod 15:3; Isa 42:13; Ps 24:8), and even (4) the armies of the nations which he musters against his disobedient people (Isa 13:14). This title is most commonly found in the messenger formula “Thus says…” introducing both oracles of judgment (on Israel [e.g., 9:7, 15] and on the nations [e.g. 46:19; 50:18]; and see in general 25:29-32). It emphasizes his sovereignty as the king and creator, the lord of creation and of history, and the just judge who sees and knows all (11:20; 20:12) and judges each person and nation according to their actions (Jer 32:18-19). In the first instance (in the most dominant usage) this will involve the punishment of his own people through the agency of the Babylonians (cf., e.g., 25:8-9). But it will also include the punishment of all nations, including Babylon itself (cf. Jer 25:17-26, 32-38), and will ultimately result in the restoration of his people and a new relation with them (30:8; 31:35-37).

[3:1]  ⁹ tn Heb “May he go back to her again?” The question is rhetorical and expects a negative answer.

[3:1]  sn For the legal background for the illustration that is used here see Deut 24:1-4.

[3:1]  ¹⁰ tn Heb “Would the land not be utterly defiled?” The stative is here rendered actively to connect better with the preceding. The question is rhetorical and expects a positive answer.

[3:1]  ¹¹ tn Heb “But you have played the prostitute with many lovers.”

[3:1]  ¹² tn Heb “Returning to me.” The form is the bare infinitive which the KJV and ASV have interpreted as an imperative “Yet, return to me!” However, it is more likely that a question is intended, expressing surprise in the light of the law alluded to and the facts cited. For the use of the infinitive absolute in the place of a finite verb, cf. GKC 346 §113.ee. For the introduction of a question without a question marker, cf. GKC 473 §150.a.

[3:13]  ¹³ tn Heb “Only acknowledge your iniquity.”

[3:13]  ¹⁴ tn The words “You must confess” are repeated to convey the connection. The Hebrew text has an introductory “that” in front of the second line and a coordinative “and” in front of the next two lines.

[3:13]  ¹⁵ tc MT reads דְּרָכַיִךְ (dÿrakhayikh, “your ways”), but the BHS editors suggest דּוֹדַיִךְ (dodayikh, “your breasts”) as an example of orthographic confusion. While the proposal makes sense, it remains a conjectural emendation since it is not supported by any actual manuscripts or ancient versions.

[3:13]  tn Heb “scattered your ways with foreign [gods]” or “spread out your breasts to strangers.”

[3:16]  ¹⁶ tn Heb “you will become numerous and fruitful.”

[3:16]  ¹⁷ tn Or “chest.”

[3:16]  ¹⁸ tn Heb “the ark of the covenant.” It is called this because it contained the tables of the law which in abbreviated form constituted their covenant obligations to the Lord, cf. Exod 31:18; 32:15; 34:29.

[3:16]  ¹⁹ tn Or “Nor will another one be made”; Heb “one will not do/make [it?] again.”

[5:15]  ²⁰ tn Heb “oracle of the Lord.”

[5:15]  ²¹ tn Heb “Behold!”

[5:15]  ²² tn Heb “house of Israel.”

[5:22]  ²³ tn Heb “Should you not fear me? Should you not tremble in awe before me?” The rhetorical questions expect the answer explicit in the translation.

[5:22]  ²⁴ tn Heb “it.” The referent is made explicit to avoid any possible confusion.

[7:13]  ²⁵ tn This reflects a Hebrew idiom (e.g., 7:25; 11:7; 25:3, 4), i.e., an infinitive of a verb meaning “to do something early [or eagerly]” followed by an infinitive of another verb of action. Cf. HALOT 1384 s.v. שָׁכַם Hiph.2.

[7:13]  ²⁶ tn Heb “I called to you and you did not answer.” The words “to repent” are not in the text but are supplied in the translation for clarity.

[7:32]  ²⁷ tn Heb “Therefore, behold!”

[7:32]  ²⁸ tn Heb “it will no longer be said ‘Topheth’ or ‘the Valley of Ben Hinnom’ but ‘the valley of slaughter.’

[7:32]  ²⁹ tn Heb “And they will bury in Topheth so there is not room.”

[8:1]  ³⁰ tn Heb “At that time.”

[8:3]  ³¹ tn Heb “Death will be chosen rather than life by the remnant who are left from this wicked family in all the places where I have banished them.” The sentence is broken up and restructured to avoid possible confusion because of the complexity of the English to some modern readers. There appears to be an extra “those who are left” that was inadvertently copied from the preceding line. It is missing from one Hebrew ms and from the Greek and Syriac versions and is probably not a part of the original text.

[8:3]  ³² tn Heb “Yahweh of armies.”

[8:3]  sn For the significance of this title see the notes at 2:19 and 7:3.

[9:3]  ³³ tn The words “The Lord says” have been moved up from the end of the verse to make clear that a change in speaker has occurred.

[9:3]  ³⁴ tn Heb “They have readied [or strung] their tongue as their bow for lies.”

[9:3]  ³⁵ tn Heb “but not through honesty.”

[9:3]  ³⁶ tn Heb “they go from evil to evil.”

[9:3]  ³⁷ tn Or “do not acknowledge me”; Heb “do not know me.” But “knowing” in Hebrew thought often involves more than intellectual knowledge; it involves emotional and volitional commitment as well. For יָדַע meaning “acknowledge” see 1 Chr 28:9; Isa 29:21; Hos 2:20; Prov 3:6. This word is also found in ancient Near Eastern treaty contexts where it has the idea of a vassal king acknowledging the sovereignty of a greater king (cf. H. Huffmon, “The Treaty Background of Hebrew yada,” BASOR 181 [1966]: 31-37).

[9:24]  ³⁸ 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.

[13:11]  ³⁹ tn The words “I say” are “Oracle of the Lord” in Hebrew, and are located at the end of this statement in the Hebrew text rather than the beginning. However, they are rendered in the first person and placed at the beginning for smoother English style.

[13:11]  ⁴⁰ tn Heb “all the house of Israel and all the house of Judah.”

[13:11]  ⁴¹ tn It would be somewhat unnatural in English to render the play on the word translated here “cling tightly” and “bound tightly” in a literal way. They are from the same root word in Hebrew (דָּבַק, davaq), a word that emphasizes the closest of personal relationships and the loyalty connected with them. It is used, for example, of the relationship of a husband and a wife and the loyalty expected of them (cf. Gen 2:24; for other similar uses see Ruth 1:14; 2 Sam 20:2; Deut 11:22).

[13:11]  ⁴² tn Heb “I bound them…in order that they might be to me for a people and for a name and for praise and for honor.” The sentence has been separated from the preceding and an equivalent idea expressed which is more in keeping with contemporary English style.

[15:3]  ⁴³ tn The translation attempts to render in understandable English some rather unusual uses of terms here. The verb translated “punish” is often used that way (cf. BDB 823 s.v. פָּקַד Qal.A.3 and compare usage in Jer 11:22, 13:21). However, here it is accompanied by a direct object and a preposition meaning “over” which is usually used in the sense of appointing someone over someone (cf. BDB 823 s.v. פָּקַד Qal.B.1 and compare usage in Jer 51:27). Moreover the word translated “different ways” normally refers to “families,” “clans,” or “guilds” (cf. BDB 1046-47 s.v. מִשְׁפָּחָה for usage). Hence the four things mentioned are referred to figuratively as officers or agents into whose power the Lord consigns them. The Hebrew text reads: “I will appoint over them four guilds, the sword to kill, the dogs to drag away, the birds of the skies and the beasts of the earth to devour and to destroy.”

[15:9]  ⁴⁴ tn Heb “who gave birth to seven.”

[15:9]  sn To have seven children was considered a blessing and a source of pride and honor (Ruth 4:15; 1 Sam 2:5).

[15:9]  ⁴⁵ tn The meaning of this line is debated. Some understand this line to mean “she has breathed out her life” (cf., e.g., BDB 656 s.v. נָפַח and 656 s.v. ֶנפֶשׁ 1.c). However, as several commentaries have noted (e.g., W. McKane, Jeremiah [ICC], 1:341; J. Bright, Jeremiah [AB], 109) it makes little sense to talk about her suffering shame and embarrassment if she has breathed her last. Both the Greek and Latin versions understand “soul” not as the object but as the subject and the idea being one of fainting under despair. This idea seems likely in light of the parallelism. Bright suggests the phrase means either “she gasped out her breath” or “her throat gasped.” The former is more likely. One might also render “she fainted dead away,” but that idiom might not be familiar to all readers.

[15:9]  ⁴⁶ tn Heb “Her sun went down while it was still day.”

[15:9]  sn The sun was the source of light and hence has associations with life, prosperity, health, and blessing. The premature setting of the sun which brought these seems apropos as metaphor for the loss of her children which were not only a source of joy, help, and honor. Two references where “sun” is used figuratively, Ps 84:11 (84:12 HT) and Mal 4:2, may be helpful here.

[15:9]  ⁴⁷ sn She has lost her position of honor and the source of her pride. For the concepts here see 1 Sam 2:5.

[15:9]  ⁴⁸ tn Heb “I will deliver those of them that survive to the sword before their enemies.” The referent of “them” is ambiguous. Does it refer to the children of the widow (nearer context) or the people themselves (more remote context, v. 7)? Perhaps it was meant to include both. Verse seven spoke of the destruction of the people and the killing off of the children.

[16:5]  ⁴⁹ tn Heb “For thus says the Lord…”

[16:5]  ⁵⁰ tn Heb “my peace.” The Hebrew word שְׁלוֹמִי (shÿlomi) can be translated “peace, prosperity” or “well-being” (referring to wholeness or health of body and soul).

[16:5]  ⁵¹ tn Heb “Oracle of the Lord.”

[16:11]  ⁵² tn These two sentences have been recast in English to break up a long Hebrew sentence and incorporate the oracular formula “says the Lord (Heb ‘oracle of the Lord’)” which occurs after “Your fathers abandoned me.” In Hebrew the two sentences read: “When you tell them these things and they say, ‘…’, then tell them, ‘Because your ancestors abandoned me,’ oracle of the Lord.”

[16:11]  ⁵³ tn Heb “fathers” (also in vv. 12, 13, 15, 19).

[16:11]  ⁵⁴ tn Heb “followed after.” See the translator’s note at 2:5 for the explanation of the idiom.

[16:11]  ⁵⁵ tn Heb “But me they have abandoned and my law they have not kept.” The objects are thrown forward to bring out the contrast which has rhetorical force. However, such a sentence in English would be highly unnatural.

[16:16]  ⁵⁶ tn Heb “Oracle of the Lord.” The Lord has been speaking; the first person has been utilized in translation to avoid a shift which might create confusion.

[16:16]  ⁵⁷ tn Heb “Behold I am about to send for many fishermen and they will catch them. And after that I will send for many hunters and they will hunt them from every mountain and from every hill and from the cracks in the rocks.”

[16:16]  sn The picture of rounding up the population for destruction and exile is also seen in Amos 4:2 and Hab 1:14-17.

[17:24]  ⁵⁸ tn Heb “Oracle of the Lord.”

[18:6]  ⁵⁹ tn This phrase (literally “Oracle of the Lord”) has been handled this way on several occasions when it occurs within first person addresses where the Lord is the speaker. See, e.g., 16:16; 17:24.

[18:6]  ⁶⁰ tn The words “deals with the clay” are not in the text. They are part of an elliptical comparison and are supplied in the translation here for clarity.

[19:6]  ⁶¹ tn This phrase (Heb “Oracle of the Lord”) has been handled this way on several occasions when it occurs within first person addresses where the Lord is the speaker. See, e.g., 16:16; 17:24; 18:6.

[19:6]  ⁶² tn Heb “it will no longer be called to this place Topheth or the Valley of Ben Hinnom but the Valley of Slaughter.”

[19:6]  sn See Jer 7:31-32 for an almost word for word repetition of vv. 5-6.

[22:24]  ⁶³ tn Heb “Oracle of the Lord.”

[22:24]  ⁶⁴ 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]  ⁶⁵ 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.

[23:2]  ⁶⁶ tn Heb “about the shepherds who are shepherding my people. ‘You have caused my sheep….’” For the metaphor see the study note on the previous verse.

[23:2]  ⁶⁷ tn Heb “Therefore, thus says the Lord, the God of Israel, concerning the shepherds who should be shepherding my people: You have scattered my sheep and driven them away and you have not taken care of them. Behold I will visit upon you the evil of your deeds.” “Therefore” announces the judgment which does not come until “Behold.” It is interrupted by the messenger formula and a further indictment. The original has been broken up to conform more to contemporary English style, the metaphors have been interpreted for clarity and the connections between the indictments and the judgments have been carried by “So.”

[23:2]  ⁶⁸ tn Heb “Oracle of the Lord.”

[23:33]  ⁶⁹ tn The words “The Lord said to me, ‘Jeremiah” are not in the text. They are supplied in the translation for clarity to show the shift between the Lord addressing the people (second masculine plural) and the Lord addressing Jeremiah (second masculine singular).

[23:33]  ⁷⁰ tn The meaning of vv. 33-40 is debated. The translation given here follows the general direction of NRSV and REB rather than that of NIV and the related direction taken by NCV and God’s Word. The meaning of vv. 33-40 are debated because of (1) the ambiguity involved in the word מָשָּׂא (masa’), which can mean either “burden” (as something carried or weighing heavily on a person; see, e.g., Exod 23:5; Num 4:27; 2 Sam 15:33; Ps 38:4) or “oracle” (of doom; see, e. g., Isa 13:1; Nah 1:1); (the translation is debated due to etymological concerns), (2) the ambiguity of the line in v. 36 which has been rendered “For what is ‘burdensome’ really pertains rather to what a person himself says” (Heb “the burden is to the man his word”), and (3) the text in v. 33 of “you are the burden.” Many commentaries see a wordplay on the two words “burden” and “oracle” which are homonyms. However, from the contrasts that are drawn in the passage, it is doubtful whether the nuance of “oracle” ever is in view. The word is always used in the prophets of an oracle of doom or judgment; it is not merely revelation of God which one of the common people would have been uttering (contra NIV). Jeremiah never uses the word in that sense nor does anyone else in the book of Jeremiah.

[23:33]  sn What is in view here is the idea that the people consider Jeremiah’s views of loyalty to God and obedience to the covenant “burdensome.” I.e., what burdensome demands is the Lord asking you to impose on us (See Jer 17:21, 22, 24, 27 where this same word is used regarding Sabbath observance which they chafed at). The Lord answers back that it is not he who is being burdensome to them; they are burdensome to him (See 15:6: “I am weary” and compare Isa 1:14 where the verb rather than the noun is used).

[23:33]  ⁷¹ tc The translation follows the Latin and Greek versions. The Hebrew text reads “What burden [i.e., burdensome message]?” The syntax of “what message?” is not in itself objectionable; the interrogative can function as an adjective (cf. BDB 552 s.v. מָה 1.a[a]). What is objectionable to virtually all the commentaries and lexicons is the unparalleled use of the accusative particle in front of the interrogative and the noun (see, e.g., BDB 672 s.v. III מָשָּׂא and GKC 365-66 §117.m, n. 3). The emendation only involves the redivision and revocalization of the same consonants: אֶת־מַה־מַשָּׂא (’et-mah-masa’) becomes אַתֶּם הַמָּשָּׂא (’atem hammasa’). This also makes a much more natural connection for the vav consecutive perfect that follows (cf. GKC 334 §112.x and compare Isa 6:7; Judg 13:3).

[23:33]  ⁷² tn The meaning “cast you away” is questioned by some because the word is regularly used of “forsaking” or “abandoning” (see, e.g., Jer 7:29; 12:7; 15:6). However, it is clearly use of “casting down” or “throwing away” in Ezek 29:5; 32:4 and that meaning is virtually assured in v. 39 where the verb is combined with the phrase “from my presence” which is elsewhere used in rejection contexts with verbs like “send away,” “throw out,” or “remove” (see BDB 819 s.v. פָּנֶה II.8.a). This is another example of the bracketing effect of a key word and should be rendered the same in the two passages. Moreover, it fits in nicely with the play on “burden” here.

[23:33]  ⁷³ tn Heb “Oracle of the Lord.”

[25:12]  ⁷⁴ tn Heb “that nation.”

[25:12]  ⁷⁵ tn Heb “the land of the Chaldeans.” See the study note on 21:4 for the use of the term “Chaldeans.”

[25:12]  ⁷⁶ tn Heb “I will visit upon the king of Babylon and upon that nation, oracle of the Lord, their iniquity even upon the land of the Chaldeans and I will make it everlasting ruins.” The sentence has been restructured to avoid ambiguity and to conform the style more to contemporary English.

[25:12]  sn Compare Isa 13:19-22 and Jer 50:39-40.

[25:12]  ⁷⁷ tn Heb “Oracle of the Lord.”

[25:29]  ⁷⁸ tn Heb “which is called by my name.” See translator’s note on 7:10 for support.

[25:29]  ⁷⁹ 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]  ⁸⁰ 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]  ⁸¹ tn Heb “Oracle of Yahweh of armies.”

[28:4]  ⁸² 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).

[29:11]  ⁸³ tn Heb “Oracle of the Lord.”

[29:11]  ⁸⁴ tn Heb “I know the plans that I am planning for you, oracle of the Lord, plans of well-being and not for harm to give to you….”

[29:11]  ⁸⁵ tn Or “the future you hope for”; Heb “a future and a hope.” This is a good example of hendiadys where two formally coordinated nouns (adjectives, verbs) convey a single idea where one of the terms functions as a qualifier of the other. For this figure see E. W. Bullinger, Figures of Speech, 658-72. This example is discussed on p. 661.

[29:23]  ⁸⁶ tn It is commonly assumed that this word is explained by the two verbal actions that follow. The word (נְבָלָה, nÿvalah) is rather commonly used of sins of unchastity (cf., e.g., Gen 34:7; Judg 19:23; 2 Sam 13:12) which would fit the reference to adultery. However, the word is singular and not likely to cover both actions that follow. The word is also used of the greedy act of Achan (Josh 7:15) which threatened Israel with destruction and the churlish behavior of Nabal (1 Sam 25:25) which threatened him and his household with destruction. The word is also used of foolish talk in Isa 9:17 (9:16 HT) and Isa 32:6. It is possible that this refers to a separate act, one that would have brought the death penalty from Nebuchadnezzar, i.e., the preaching of rebellion in conformity with the message of the false prophets in Jerusalem and other nations (cf. 27:9, 13). Hence it is possible that the translation should read: “This will happen because of their vile conduct. They have propagated rebellion. They have committed adultery with their neighbors’ wives. They have spoken words that I did not command them to speak. They have spoken lies while claiming my authority.”

[29:23]  ⁸⁷ tn Heb “prophesying lies in my name.” For an explanation of this idiom see the study notes on 14:14 and 23:27.

[29:23]  ⁸⁸ tn Heb “Oracle of the Lord.”

[30:3]  ⁸⁹ tn Heb “Oracle of the Lord.”

[30:3]  ⁹⁰ tn Heb “restore the fortune.” For the translation and meaning of this idiom see the note at 29:14.

[30:3]  ⁹¹ tn Heb “fathers.”

[30:3]  ⁹² sn As the nations of Israel and Judah were united in their sin and suffered the same fate – that of exile and dispersion – (cf. Jer 3:8; 5:11; 11:10, 17) so they will ultimately be regathered from the nations and rejoined under one king, a descendant of David, and regain possession of their ancestral lands. The prophets of both the eighth and seventh century looked forward to this ideal (see, e.g., Hos 1:11 (2:2 HT); Isa 11:11-13; Jer 23:5-6; 30:3; 33:7; Ezek 37:15-22). This has already been anticipated in Jer 3:18.

[30:10]  ⁹³ tn Heb “So do not be afraid, my servant Jacob, oracle of the Lord.” Here and elsewhere in the verse the terms Jacob and Israel are poetic for the people of Israel descended from the patriarch Jacob. The terms have been supplied throughout with plural referents for greater clarity.

[30:10]  ⁹⁴ tn Heb “For I will rescue you from far away, your descendants from the land of their captivity.”

[30:10]  ⁹⁵ sn Compare the ideals of the Mosaic covenant in Lev 26:6, the Davidic covenant in 2 Sam 7:10-11, and the new covenant in Ezek 34:25-31.

[30:11]  ⁹⁶ tn Heb “Oracle of the Lord.”

[30:11]  ⁹⁷ tn The translation “entirely unpunished” is intended to reflect the emphatic construction of the infinitive absolute before the finite verb.

[30:21]  ⁹⁸ sn The statement their ruler will come from their own number accords with the regulation in Deut 17:15. They would not be ruled by a foreign leader but by one of their own people. In v. 9 he is specifically said to come from the Davidic line. See the study note there.

[30:21]  ⁹⁹ sn Ordinarily this prerogative was confined to the priests and the Levites and even then under strict regulations (cf., e.g., Num 8:19; 16:10; Lev 16:10; 21:17; 22:3). Uzziah king of Judah violated this and suffered leprosy for having done so (2 Chr 26:16-20). It is clear, however, that both David and Solomon on occasion exercised priestly functions in the presence of the ark or the altar which it was normally lawful for only the priests to approach (cf., e.g., 2 Sam 6:13-14; 1 Kgs 8:22, 54-55). Here reference is probably not to the normal prerogatives of offering sacrifice or burning incense but access to God’s special presence at special times for the purpose of consultation.

[30:21]  ¹⁰⁰ tn Heb “For who is he who would pledge his heart to draw near to me.” The question is a rhetorical one expecting the answer “no one” and is a way of expressing an emphatic negative (see BDB 566 s.v. מִי f[c]). The concept of “pledging” something refers to putting up security in guarantee of payment. Here the word is used figuratively of “putting up one’s heart [i.e., his very being (cf. BDB 524 s.v. לֵב 7 and Ps 22:26)]” for the privilege of access to God. The rhetorical question denies that any one would do that if he were not bidden by God to do so.

[30:21]  ¹⁰¹ tn Heb “Oracle of the Lord.”

[31:20]  ¹⁰² tn Heb “Is Ephraim a dear son to me or a child of delight?” For the substitution of Israel for Ephraim and the plural pronouns for the singular see the note on v. 18. According to BDB 210 s.v. הֲ 1.c the question is rhetorical having the force of an impassioned affirmation. See 1 Sam 2:27; Job 41:9 (41:1 HT) for parallel usage.

[31:20]  ¹⁰³ tn Heb “my stomach churns for him.” The parallelism shows that this refers to pity or compassion.

[31:20]  ¹⁰⁴ tn Heb “Oracle of the Lord.”

[31:32]  ¹⁰⁵ tn The word “old” is not in the text but is implicit in the use of the word “new.” It is supplied in the translation for greater clarity.

[31:32]  ¹⁰⁶ tn Heb “fathers.”

[31:32]  sn This refers to the Mosaic covenant which the nation entered into with God at Sinai and renewed on the plains of Moab. The primary biblical passages explicating this covenant are Exod 19–24 and the book of Deuteronomy; see as well the study note on Jer 11:2 for the form this covenant took and its relation to the warnings of the prophets. The renewed document of Deuteronomy was written down and provisions made for periodic public reading and renewal of commitment to it (Deut 31:9-13). Josiah had done this after the discovery of the book of the law (which was either Deuteronomy or a synopsis of it) early in the ministry of Jeremiah (2 Kgs 23:1-4; the date would be near 622 b.c. shortly after Jeremiah began prophesying in 627 [see the note on Jer 1:2]). But it is apparent from Jeremiah’s confrontation with Judah after that time that the commitment of the people was only superficial (cf. Jer 3:10). The prior history of the nations of Israel and Judah and Judah’s current practice had been one of persistent violation of this covenant despite repeated warnings of the prophets that God would punish them for that (see especially Jer 7, 11). Because of that, Israel had been exiled (cf., e.g., Jer 3:8), and now Judah was threatened with the same (cf., e.g., Jer 7:15). Jer 30–31 look forward to a time when both Israel and Judah will be regathered, reunited, and under a new covenant which includes the same stipulations but with a different relationship (v. 32).

[31:32]  ¹⁰⁷ tn Heb “when I took them by the hand and led them out.”

[31:32]  ¹⁰⁸ tn Or “I was their master.” See the study note on 3:14.

[31:32]  sn The metaphor of Yahweh as husband and Israel as wife has been used already in Jer 3 and is implicit in the repeated allusions to idolatry as spiritual adultery or prostitution. The best commentary on the faithfulness of God to his “husband-like” relation is seen in the book of Hosea, especially in Hos 1-3.

[31:32]  ¹⁰⁹ tn Heb “Oracle of the Lord.”

[31:33]  ¹¹⁰ tn Heb “with the house of Israel.” All commentators agree that the term here refers to both the whole nation which was divided into the house of Israel and the house of Judah in v. 30.

[31:33]  ¹¹¹ tn Heb “after those days.” Commentators are generally agreed that this refers to the return from exile and the repopulation of the land referred to in vv. 27-28 and not to something subsequent to the time mentioned in v. 30. This is the sequencing that is also presupposed in other new covenant passages such as Deut 30:1-6; Ezek 11:17-20; 36:24-28.

[31:33]  ¹¹² tn Heb “Oracle of the Lord.”

[31:33]  ¹¹³ tn Heb “‘But this is the covenant that I will make with the house of Israel after these days:’ says the Lord, ‘I will….’” The sentence has been reworded and restructured to avoid the awkwardness of the original style.

[31:33]  ¹¹⁴ tn Heb “in their inward parts.” The Hebrew word here refers to the seat of the thoughts, emotions, and decisions (Jer 9:8 [9:7 HT]). It is essentially synonymous with “heart” in Hebrew psychological terms.

[31:33]  ¹¹⁵ tn The words “and minds” is not in the text but is supplied in the translation to bring the English psychology more into line with the Hebrew where the “heart” is the center both of knowing/thinking/reflecting and deciding/willing.

[31:33]  sn Two contexts are relevant for understanding this statement. First is the context of the first or old covenant which was characterized by a law written on stone tablets (e.g., Exod 32:15-16; 34:1, 28; Deut 4:13; 5:22; 9:10) or in a “book” or “scroll” (Deut 31:9-13) which could be lost (cf. 2 Kgs 22:8), forgotten (Hos 4:6), ignored (Jer 6:19; Amos 4:2), or altered (Jer 8:8). Second is the context of the repeated fault that Jeremiah has found with their stubborn (3:17; 7:24; 9:14; 11:8; 13:10; 16:12; 18:12; 23:17), uncircumcised (4:4; 9:26), and desperately wicked hearts (4:4; 17:9). Radical changes were necessary to get the people to obey the law from the heart and not just pay superficial or lip service to it (3:10; 12:2). Deut 30:1-6; Ezek 11:17-20; 36:24-28 speak of these radical changes. The Lord will remove the “foreskin” of their heart and give them a circumcised heart, or take away their “stony” heart and give them a new heart. With this heart they will be able to obey his laws, statutes, ordinances, and commands (Deut 30:8; Ezek 11:20; 36:27). The new covenant does not entail a new law; it is the same law that Jeremiah has repeatedly accused them of rejecting or ignoring (6:19; 9:13; 16:11; 26:4; 44:10). What does change is their inner commitment to keep it. Jeremiah has already referred to this in Jer 24:7 and will refer to it again in Jer 32:39.

[31:33]  ¹¹⁶ sn Compare Jer 24:7; 30:22; 31:1 and see the study note on 30:2.

[31:34]  ¹¹⁷ tn Heb “teach…, saying, ‘Know the Lord.’” The indirect quote has been chosen for stylistic reasons, i.e., to better parallel the following line.

[31:34]  sn As mentioned in the translator’s note on 9:3 (9:2 HT) “knowing” God in covenant contexts like this involves more than just an awareness of who he is (9:23 [9:22 HT]). It involves an acknowledgment of his sovereignty and whole hearted commitment to obedience to him. This is perhaps best seen in the parallelisms in Hos 4:1; 6:6 where “the knowledge of God” is parallel with faithfulness and steadfast love and in the context of Hos 4 refers to obedience to the Lord’s commands.

[31:34]  ¹¹⁸ sn This statement should be understood against the background of Jer 8:8-9 where class distinctions were drawn and certain people were considered to have more awareness and responsibility for knowing the law and also Jer 5:1-5 and 9:3-9 where the sinfulness of Israel was seen to be universal across these class distinctions and no trust was to be placed in friends, neighbors, or relatives because all without distinction had cast off God’s yoke (i.e., refused to submit themselves to his authority).

[31:34]  ¹¹⁹ tn The Hebrew particle כִּי (ki) that introduces this clause refers to more than just the preceding clause (i.e., that all will know the Lord) but to all of vv. 31-34a (See BDB 474 s.v. כִּי 3.c).

[31:37]  ¹²⁰ sn This answers Jeremiah’s question in 14:19.

[31:37]  ¹²¹ 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]  ¹²² tn Heb “Oracle of the Lord.”

[32:30]  ¹²³ tn Heb “that which is evil in my eyes.” For this idiom see BDB 744 s.v. עַיִן 3.c and compare usage in 18:10.

[32:30]  ¹²⁴ tn Heb “from their youth.”

[32:30]  sn Compare Jer 3:24-25; 11:21. The nation is being personified and reference is made to her history from the time she left Egypt onward (cf. 2:2).

[32:30]  ¹²⁵ tn Heb “the people of Israel.” However, since “people of Israel” has been used in the preceding line for the northern kingdom as opposed to the kingdom of Judah, it might lead to confusion to translate literally. Moreover, the pronoun “they” accomplishes the same purpose.

[32:30]  ¹²⁶ tn Heb “by the work of their hands.” See the translator’s note on 25:6 and the parallelism in 25:14 for this rendering rather than referring it to the making of idols as in 1:16; 10:3.

[32:30]  ¹²⁷ tn Heb “Oracle of the Lord.”

[32:44]  ¹²⁸ tn Heb “They will buy fields with silver and write in the deed and seal [it] and have witnesses witness [it] in the land of Benjamin, in the environs of Jerusalem, in the towns in Judah, in the towns in the hill country, in the towns in the Shephelah, and in the towns in the Negev.” The long Hebrew sentence has again been restructured to better conform to contemporary English style. The indefinite “they will buy” is treated as a passive. It is followed by three infinitive absolutes which substitute for the finite verb (cf. GKC 345 §113.y) which is a common feature of the style of the book of Jeremiah.

[32:44]  sn For the geographical districts mentioned here compare Jer 17:26.

[32:44]  ¹²⁹ tn Or “I will reverse their fortunes.” For this idiom see the translator’s note on 29:14 and compare the usage in 29:14; 30:3, 18; 31:23.

[32:44]  ¹³⁰ tn Heb “Oracle of the Lord.”

[34:5]  ¹³¹ 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]  ¹³² 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]  ¹³³ tn Heb “For [or Indeed] I myself have spoken [this] word.”

[34:5]  ¹³⁴ tn Heb “Oracle of the Lord.”

[34:22]  ¹³⁵ tn Heb “Oracle of the Lord.”

[35:13]  ¹³⁶ tn Heb “Yahweh of armies, the God of Israel.” For this title see 7:3 and the study note on 2:19.

[35:13]  ¹³⁷ tn Heb “35:12 And the word of the Lord came to Jeremiah, saying, ‘Thus says Yahweh of armies the God of Israel, “Go and say…‘Will you not learn…’”’” The use of the indirect introduction has been chosen here as in 34:1-2 to try to cut down on the confusion created by embedding quotations within quotations.

[35:13]  ¹³⁸ tn Heb “Oracle of the Lord.”

[35:13]  ¹³⁹ tn The words “from this” are not in the text but are implicit from the context. They have been supplied in the translation for the sake of clarity.

[35:13]  ¹⁴⁰ tn Heb “Will you not learn a lesson…?” The rhetorical question here has the force of an imperative, made explicit in the translation.

[42:11]  ¹⁴¹ sn See Jer 41:18 for their reason for fear.

[42:11]  ¹⁴² tn Heb “oracle of the Lord.”

[44:29]  ¹⁴³ tn Heb “oracle of the Lord.”

[44:29]  ¹⁴⁴ 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.

[45:5]  ¹⁴⁵ tn Heb “oracle of the Lord.”

[45:5]  ¹⁴⁶ sn Compare Jer 25:31, 33. The reference here to universal judgment also forms a nice transition to the judgments on the nations that follow in Jer 46-51 which may be another reason for the placement of this chapter here, out of its normal chronological order (see also the study note on v. 1).

[45:5]  ¹⁴⁷ tn Heb “I will give you your life for a spoil.” For this idiom see the translator’s note on 21:9 and compare the usage in 21:9; 38:2; 39:18.

[46:28]  ¹⁴⁸ 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]  ¹⁴⁹ tn The translation “entirely unpunished” is intended to reflect the emphatic construction of the infinitive absolute before the finite verb.

[48:44]  ¹⁵⁰ sn Jer 48:43-44a are in the main the same as Isa 24:17-18 which shows that the judgment was somewhat proverbial. For a very similar kind of argumentation see Amos 5:19; judgment is unavoidable.

[48:44]  ¹⁵¹ tn Heb “For I will bring upon her, even upon Moab, the year of her punishment.”

[48:44]  ¹⁵² tn Heb “Oracle of the Lord.”

[49:2]  ¹⁵³ tn Heb “oracle of the Lord.”

[49:2]  ¹⁵⁴ tn Heb “a desolate tel.” For the explanation of what a “tel” is see the study note on 30:18.

[49:2]  ¹⁵⁵ tn Heb “Its daughters will be burned with fire.” For the use of the word “daughters” to refer to the villages surrounding a larger city see BDB 123 s.v. I בַּת 4 and compare the usage in Judg 1:27.

[49:2]  ¹⁵⁶ tn Heb “says the Lord.” The first person is used to maintain the first person address throughout.

[49:16]  ¹⁵⁷ tn The meaning of this Hebrew word (תִּפְלֶצֶת, tifletset) is uncertain because it occurs only here. However, it is related to a verb root that refers to the shaking of the pillars (of the earth) in Job 9:6 and a noun (מִפְלֶצֶת, mifletset) that refers to “horror” or “shuddering” used in Job 21:6; Isa 21:4; Ezek 7:18; Ps 55:6. This is the nuance that is accepted by BDB, KBL, HAL and a majority of the modern English versions. The suffix is an objective genitive. The fact that the following verb is masculine singular suggests that the text here (הִשִּׁיא אֹתָךְ, hishi’ ’otakh) is in error for הִשִּׁיאָתָךְ (hishi’atakh; so G. L. Keown, P. J. Scalise, T. G. Smothers, Jeremiah 26-52 [WBC], 327, n. 16.a).

[49:16]  ¹⁵⁸ tn The Hebrew text of the first four lines reads: “Your terror [= the terror you inspire] has deceived you, [and] the arrogance of your heart, you who dwell in the clefts of the rock, who occupy the heights of the hill.” The sentence is broken up and restructured to better conform with English style.

[49:30]  ¹⁵⁹ tn Heb “Oracle of the Lord.”

[49:30]  ¹⁶⁰ map For location see Map1 D2; Map2 D3; Map3 A2; Map4 C1.

[49:30]  ¹⁶¹ tn Heb “Make deep to dwell.” See Jer 49:8 and the translator’s note there. The use of this same phrase here argues against the alternative there of going down from a height and going back home.

[49:30]  ¹⁶² tn Heb “has counseled a counsel against you, has planned a plan against you.”

[49:37]  ¹⁶³ tn Heb “I will bring disaster upon them, even my fierce anger.”

[49:37]  ¹⁶⁴ tn Heb “Oracle of the Lord.”

[49:37]  ¹⁶⁵ tn Heb “I will send the sword after them.”

[50:4]  ¹⁶⁶ tn Heb “oracle of the Lord.”

[50:4]  ¹⁶⁷ tn Heb “and the children of Israel will come, they and the children of Judah together. They shall go, weeping as they go, and they will seek the Lord their God.” The concept of “seeking” the Lord often has to do with seeking the Lord in worship (by sacrifice [Hos 5:6; 2 Chr 11:16]; prayer [Zech 8:21, 22; 2 Sam 12:16; Isa 65:1; 2 Chr 15:4]). In Hos 7:10 it is in parallel with returning to the Lord. In Ps 69:6 it is in parallel with hoping in or trusting in the Lord. Perhaps the most helpful parallels here, however, are Hos 3:5 (in comparison with Jer 30:9) and 2 Chr 15:15 where it is in the context of a covenant commitment to be loyal to the Lord which is similar to the context here (see the next verse). The translation is admittedly paraphrastic but “seeking the Lord” does not mean here looking for God as though he were merely a person to be found.

[50:20]  ¹⁶⁸ tn Heb “In those days and at that time, oracle of the Lord, the iniquity [or guilt] of Israel will be sought but there will be none and the sins of Judah but they will not be found.” The passive construction “will be sought” raises the question of who is doing the seeking which is not really the main point. The translation has avoided this question by simply referring to the result which is the main point.

[50:20]  ¹⁶⁹ sn Compare Jer 31:34 and 33:8.

[50:20]  ¹⁷⁰ tn Heb “Oracle of the Lord.” In this case it is necessary to place this in the first person because this is already in a quote whose speaker is identified as the Lord (v. 18).

[50:40]  ¹⁷¹ tn Heb “‘Like [when] God overthrew Sodom and Gomorrah and the neighboring towns,’ oracle of the Lord, ‘no man will live there.’” The Lord is speaking so the first person has been substituted for “God.” The sentence has again been broken up to better conform with contemporary English style.

[50:40]  sn Compare Jer 49:18 where the same prophecy is applied to Edom.

[50:40]  ¹⁷² tn Heb “Oracle of the Lord.”

[51:25]  ¹⁷³ tn Heb “Oracle of the Lord.”

[51:25]  ¹⁷⁴ tn The word “Babylon” is not in the text but is universally understood as the referent. It is supplied in the translation here to clarify the referent for the sake of the average reader.

[51:25]  ¹⁷⁵ tn Heb “I will reach out my hand against you.” See the translator’s note on 6:12 for explanation.

[51:25]  ¹⁷⁶ tn Heb “I am against you, oh destroying mountain that destroys all the earth. I will reach out my hand against you and roll you down from the cliffs and make you a mountain of burning.” The interpretation adopted here follows the lines suggested by S. R. Driver, Jeremiah, 318, n. c and reflected also in BDB 977 s.v. שְׂרֵפָה. Babylon is addressed as a destructive mountain because it is being compared to a volcano. The Lord, however, will make it a “burned-out mountain,” i.e., an extinct volcano which is barren and desolate. This interpretation seems to this translator to fit the details of the text more consistently than alternative ones which separate the concept of “destroying/destructive” from “mountain” and explain the figure of the mountain to refer to the dominating political position of Babylon and the reference to a “mountain of burning” to be a “burned [or burned over] mountain.” The use of similes in place of metaphors makes it easier for the modern reader to understand the figures and also more easily incorporates the dissonant figure of “rolling you down from the cliffs” which involves the figure of personification.

[51:25]  sn The figure here involves comparing Babylon to a destructive volcano which the Lord makes burned-out, i.e., he will destroy her power to destroy. The figure of personification is also involved because the Lord is said to roll her off the cliffs; that would not be applicable to a mountain.