Yeremia 1:5

1:5 “Before I formed you in your mother’s womb ¹  I chose you. ² 

Before you were born I set you apart.

I appointed you to be a prophet to the nations.”

Yeremia 11:17

11:17 For though I, the Lord who rules over all, ³  planted you in the land, ⁴ 

I now decree that disaster will come on you ⁵ 

because the nations of Israel and Judah have done evil

and have made me angry by offering sacrifices to the god Baal.” ⁶ 

Yeremia 18:20

18:20 Should good be paid back with evil?

Yet they are virtually digging a pit to kill me. ⁷ 

Just remember how I stood before you

pleading on their behalf ⁸ 

to keep you from venting your anger on them. ⁹ 

Yeremia 20:7

Jeremiah Complains about the Reaction to His Ministry

20:7 Lord, you coerced me into being a prophet,

and I allowed you to do it.

You overcame my resistance and prevailed over me. ¹⁰ 

Now I have become a constant laughingstock.

Everyone ridicules me.

Yeremia 29:23

29:23 This will happen to them because they have done what is shameful ¹¹  in Israel. They have committed adultery with their neighbors’ wives and have spoken lies while claiming my authority. ¹²  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.” ¹³ 

Yeremia 31:18

31:18 I have indeed ¹⁴  heard the people of Israel ¹⁵  say mournfully,

‘We were like a calf untrained to the yoke. ¹⁶ 

You disciplined us and we learned from it. ¹⁷ 

Let us come back to you and we will do so, ¹⁸ 

for you are the Lord our God.

Yeremia 32:24

32:24 Even now siege ramps have been built up around the city ¹⁹  in order to capture it. War, ²⁰  starvation, and disease are sure to make the city fall into the hands of the Babylonians ²¹  who are attacking it. ²²  Lord, ²³  you threatened that this would happen. Now you can see that it is already taking place. ²⁴ 

Yeremia 35:18

35:18 Then Jeremiah spoke to the Rechabite community, “The Lord God of Israel who rules over all ²⁵  says, ‘You have obeyed the orders of your ancestor Jonadab. You have followed all his instructions. You have done exactly as he commanded you.’

Yeremia 38:25

38:25 The officials may hear that I have talked with you. They may come to you and say, ‘Tell us what you said to the king and what the king said to you. ²⁶  Do not hide anything from us. If you do, we will kill you.’ ²⁷ 

Yeremia 40:3

40:3 Now he has brought it about. The Lord has done just as he threatened to do. This disaster has happened because you people sinned against the Lord and did not obey him. ²⁸ 

Yeremia 50:2

50:2 “Announce ²⁹  the news among the nations! Proclaim it!

Signal for people to pay attention! ³⁰ 

Declare the news! Do not hide it! Say:

‘Babylon will be captured.

Bel ³¹  will be put to shame.

Marduk will be dismayed.

Babylon’s idols will be put to shame.

Her disgusting images ³²  will be dismayed. ³³ 

[1:5]  ¹ tn Heb “the womb.” The words “your mother’s” are implicit and are supplied in the translation for clarity.

[1:5]  ² tn Heb “I knew you.” The parallelism here with “set you apart” and “appointed you” make clear that Jeremiah is speaking of his foreordination to be a prophet. For this same nuance of the Hebrew verb see Gen 18:19; Amos 3:2.

[11:17]  ³ tn Heb “Yahweh of armies.”

[11:17]  sn For the significance of the term see the notes at 2:19 and 7:3.

[11:17]  ⁴ tn The words “in the land” are not in the text but are supplied in the translation to clarify the meaning of the metaphor.

[11:17]  ⁵ tn Heb “For Yahweh of armies who planted you speaks disaster upon you.” Because of the way the term Lord of armies has been rendered this sentence has been restructured to avoid confusion in English style.

[11:17]  ⁶ tn Heb “pronounced disaster…on account of the evil of the house of Israel and the house of Judah which they have done to make me angry [or thus making me angry] by sacrificing to Baal.” The lines have been broken up in conformity with contemporary English style.

[18:20]  ⁷ tn Or “They are plotting to kill me”; Heb “They have dug a pit for my soul.” This is a common metaphor for plotting against someone. See BDB 500 s.v. כָּרָה Qal and for an example see Pss 7:16 (7:15 HT) in its context.

[18:20]  ⁸ tn Heb “to speak good concerning them” going back to the concept of “good” being paid back with evil.

[18:20]  ⁹ tn Heb “to turn back your anger from them.”

[18:20]  sn See Jer 14:7-9, 19-21 and 15:1-4 for the idea.

[20:7]  ¹⁰ tn The translation is admittedly interpretive but so is every other translation that tries to capture the nuance of the verb rendered here “coerced.” Here the Hebrew text reads: “You [ – ]ed me and I let myself be [ – ]ed. You overpowered me and prevailed.” The value one assigns to [ – ] is in every case interpretive based on what one thinks the context is referring to. The word is rendered “deceived” or “tricked” by several English versions (see, e.g., KJV, NASB, TEV, ICV) as though God had misled him. It is rendered “enticed” by some (see, e.g., NRSV, NJPS) as though God had tempted him with false hopes. Some go so far as to accuse Jeremiah of accusing God of metaphorically “raping” him. It is true that the word is used of “seducing” a virgin in Exod 22:15 and that it is used in several places to refer to “deceiving” someone with false words (Prov 24:28; Ps 78:36). It is also true that it is used of “coaxing” someone to reveal something he does not want to (Judg 14:15; 16:5) and of “enticing” someone to do something on the basis of false hopes (1 Kgs 22:20-22; Prov 1:10). However, it does not always have negative connotations or associations. In Hos 2:14 (2:16 HT) God “charms” or “woos” Israel, his estranged ‘wife,’ into the wilderness where he hopes to win her back to himself. What Jeremiah is alluding to here is crucial for translating and interpreting the word. There is no indication in this passage that Jeremiah is accusing God of misleading him or raising false hopes; God informed him at the outset that he would encounter opposition (1:17-19). Rather, he is alluding to his call to be a prophet, a call which he initially resisted but was persuaded to undertake because of God’s persistence (Jer 1:7-10). The best single word to translate ‘…’ with is thus “persuaded” or “coerced.” The translation spells out the allusion explicitly so the reader is not left wondering about what is being alluded to when Jeremiah speaks of being “coerced.” The translation “I let you do it” is a way of rendering the Niphal of the same verb which must be tolerative rather than passive since the normal passive for the Piel would be the Pual (See IBHS 389-90 §23.4g for discussion and examples.). The translation “you overcame my resistance” is based on allusion to the same context (1:7-10) and the parallel use of חָזַק (khazaq) as a transitive verb with a direct object in 1 Kgs 16:22.

[29:23]  ¹¹ 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]  ¹² 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]  ¹³ tn Heb “Oracle of the Lord.”

[31:18]  ¹⁴ tn The use of “indeed” is intended to reflect the infinitive absolute which precedes the verb for emphasis (see IBHS 585-86 §35.3.1f).

[31:18]  ¹⁵ tn Heb “Ephraim.” See the study note on 31:9. The more familiar term is used, the term “people” added to it, and plural pronouns used throughout the verse to aid in understanding.

[31:18]  ¹⁶ tn Heb “like an untrained calf.” The metaphor is that of a calf who has never been broken to bear the yoke (cf. Hos 4:16; 10:11).

[31:18]  sn Jer 2:20; 5:5 already referred to Israel’s refusal to bear the yoke of loyalty and obedience to the Lord’s demands. Here Israel expresses that she has learned from the discipline of exile and is ready to bear his yoke.

[31:18]  ¹⁷ tn The verb here is from the same root as the preceding and is probably an example of the “tolerative Niphal,” i.e., “I let myself be disciplined/I responded to it.” See IBHS 389-90 §23.4g and note the translation of some of the examples there, especially Isa 19:22; 65:1.

[31:18]  ¹⁸ tn Heb “Bring me back in order that I may come back.” For the use of the plural pronouns see the marginal note at the beginning of the verse. The verb “bring back” and “come back” are from the same root in two different verbal stems and in the context express the idea of spiritual repentance and restoration of relationship not physical return to the land. (See BDB 999 s.v. שׁוּב Hiph.2.a for the first verb and 997 s.v. Qal.6.c for the second.) For the use of the cohortative to express purpose after the imperative see GKC 320 §108.d or IBHS 575 §34.5.2b.

[31:18]  sn There is a wordplay on several different nuances of the same Hebrew verb in vv. 16-19. The Hebrew verb shub refers both to their turning away from God (v. 19) and to their turning back to him (v. 18). It is also the word that is used for their return to their homeland (vv. 16-17).

[32:24]  ¹⁹ tn Heb “Siege ramps have come up to the city to capture it.”

[32:24]  ²⁰ tn Heb “sword.”

[32:24]  ²¹ tn Heb “The Chaldeans.” See the study note on 21:4 for further explanation.

[32:24]  ²² tn Heb “And the city has been given into the hands of the Chaldeans who are fighting against it because of the sword, starvation, and disease.” The verb “has been given” is one of those perfects that view the action as good as done (the perfect of certainty or prophetic perfect).

[32:24]  ²³ tn The word “Lord” is not in the text but is supplied in the translation as a reminder that it is he who is being addressed.

[32:24]  ²⁴ tn Heb “And what you said has happened and behold you see it.”

[35:18]  ²⁵ tn Heb “Yahweh of armies, the God of Israel.” For this title, which occurs again in the following verse, see the notes on 7:3 and the study note on 2:19.

[38:25]  ²⁶ tn The phrase “and what the king said to you” is actually at the end of the verse, but most commentators see it as also under the governance of “tell us” and many commentaries and English versions move the clause forward for the sake of English style as has been done here.

[38:25]  ²⁷ tn Or “lest we kill you”; Heb “and we will not kill you,” which as stated in the translator’s note on 37:20 introduces a negative purpose (or result) clause. See 37:20, 38:24 for parallel usage.

[40:3]  ²⁸ tn Heb “Because you [masc. pl.] sinned against the Lord and did not hearken to his voice [a common idiom for “obey him”], this thing has happened to you [masc. pl.].”

[50:2]  ²⁹ tn The verbs are masculine plural. Jeremiah is calling on other unnamed messengers to spread the news.

[50:2]  ³⁰ tn Heb “Raise a signal flag.”

[50:2]  ³¹ sn Bel was originally the name or title applied to the Sumerian storm god. During the height of Babylon’s power it became a title that was applied to Marduk who was Babylon’s chief deity. As a title it means “Lord.” Here it is a poetical parallel reference to Marduk mentioned in the next line.

[50:2]  ³² tn The Hebrew word used here (גִּלּוּלִים, gillulim) is always used as a disdainful reference to idols. It is generally thought to have originally referred to “dung pellets” (cf. KBL 183 s.v. גִלּוּלִים). It is only one of several terms used in this way, such as “worthless things” (אַלִילִים, ’alilim), “vanities,” or “empty winds” (הֲבָלִים, havalim).

[50:2]  ³³ tn The verbs here are all in the tense that views the actions as though they were already done (the Hebrew prophetic perfect). The verbs in the next verse are a mixture of prophetic perfects and imperfects which announce future actions.

[50:2]  sn This refers to the fact that the idols that the Babylonians worshiped will not be able to protect them, but will instead be carried off into exile with the Babylonians themselves (cf. Isa 46:1-2).