Yeremia 10:7

10:7 Everyone should revere you, O King of all nations, ¹ 

because you deserve to be revered. ² 

For there is no one like you

among any of the wise people of the nations nor among any of their kings. ³ 

Yeremia 11:8

11:8 But they did not listen to me or pay any attention to me! Each one of them followed the stubborn inclinations of his own wicked heart. So I brought on them all the punishments threatened in the covenant because they did not carry out its terms as I commanded them to do.’” ⁴ 

Yeremia 14:19

14:19 Then I said,

“Lord, ⁵  have you completely rejected the nation of Judah?

Do you despise ⁶  the city of Zion?

Why have you struck us with such force

that we are beyond recovery? ⁷ 

We hope for peace, but nothing good has come of it.

We hope for a time of relief from our troubles, but experience terror. ⁸ 

Yeremia 17:27

17:27 But you must obey me and set the Sabbath day apart to me. You must not carry any loads in through ⁹  the gates of Jerusalem on the Sabbath day. If you disobey, I will set the gates of Jerusalem on fire. It will burn down all the fortified dwellings in Jerusalem and no one will be able to put it out.’”

Yeremia 20:9

20:9 Sometimes I think, “I will make no mention of his message.

I will not speak as his messenger ¹⁰  any more.”

But then ¹¹  his message becomes like a fire

locked up inside of me, burning in my heart and soul. ¹² 

I grow weary of trying to hold it in;

I cannot contain it.

Yeremia 23:32

23:32 I, the Lord, affirm ¹³  that I am opposed to those prophets who dream up lies and report them. They are misleading my people with their reckless lies. ¹⁴  I did not send them. I did not commission them. They are not helping these people at all. ¹⁵  I, the Lord, affirm it!” ¹⁶ 

Yeremia 48:11

48:11 “From its earliest days Moab has lived undisturbed.

It has never been taken into exile.

Its people are like wine allowed to settle undisturbed on its dregs,

never poured out from one jar to another.

They are like wine which tastes like it always did,

whose aroma has remained unchanged. ¹⁷ 

Yeremia 49:12

49:12 For the Lord says, “If even those who did not deserve to drink from the cup of my wrath must drink from it, do you think you will go unpunished? You will not go unpunished, but must certainly drink from the cup of my wrath. ¹⁸ 

[10:7]  ¹ tn Heb “Who should not revere you…?” The question is rhetorical and expects a negative answer.

[10:7]  ² tn Heb “For it is fitting to you.”

[10:7]  ³ tn Heb “their royalty/dominion.” This is a case of substitution of the abstract for the concrete “royalty, royal power” for “kings” who exercise it.

[11:8]  ⁴ tn Heb “So I brought on them all the terms of this covenant which I commanded to do and they did not do.” There is an interesting polarity that is being exploited by two different nuances implicit in the use of the word “terms” (דִּבְרֵי [divre], literally “words”), i.e., what the Lord “brings on” them, namely, the curses that are the penalty for disobedience and the stipulations that they are “to do,” that is, to carry out. The sentence is broken up this way in keeping with contemporary English style to avoid the long and complicated style of the original.

[14:19]  ⁵ tn The words, “Then I said, ‘Lord” are not in the Hebrew text. It is obvious from the context that the Lord is addressee. The question of the identity of the speaker is the same as that raised in vv. 7-9 and the arguments set forth there are applicable here as well. Jeremiah is here identifying with the people and doing what they refuse to do, i.e., confess their sins and express their trust in him.

[14:19]  ⁶ tn Heb “does your soul despise.” Here as in many places the word “soul” stands as part for whole for the person himself emphasizing emotional and volitional aspects of the person. However, in contemporary English one does not regularly speak of the “soul” in contexts such as this but of the person.

[14:19]  sn There is probably a subtle allusion to the curses called down on the nation for failure to keep their covenant with God. The word used here is somewhat rare (גָּעַל, ga’al). It is used of Israel’s rejection of God’s stipulations and of God’s response to their rejection of him and his stipulations in Lev 26:11, 15, 30, 43-44. That the allusion is intended is probable when account is taken of the last line of v. 21.

[14:19]  ⁷ tn Heb “Why have you struck us and there is no healing for us.” The statement involves poetic exaggeration (hyperbole) for rhetorical effect.

[14:19]  ⁸ tn Heb “[We hope] for a time of healing but behold terror.”

[14:19]  sn The last two lines of this verse are repeated word for word from 8:15. There they are spoken by the people.

[17:27]  ⁹ tn Heb “carry loads on the Sabbath and bring [them] in through.” The translation treats the two verbs “carry” and “bring in” are an example of hendiadys (see the note on “through” in 17:21).

[20:9]  ¹⁰ tn Heb “speak in his name.” This idiom occurs in passages where someone functions as the messenger under the authority of another. See Exod 5:23; Deut 18:19, 29:20; Jer 14:14. The antecedent in the first line is quite commonly misidentified as being “him,” i.e., the Lord. Comparison, however, with the rest of the context, especially the consequential clause “then it becomes” (וְהָיָה, vÿhayah), and Jer 23:36 shows that it is “the word of the Lord.”

[20:9]  ¹¹ tn The English sentence has again been restructured for the sake of English style. The Hebrew construction involves two vav consecutive perfects in a condition and consequence relation, “If I say to myself…then it [his word] becomes.” See GKC 337 §112.kk for the construction.

[20:9]  ¹² sn Heb “It is in my heart like a burning fire, shut up in my bones.” In addition to standing as part for the whole, the “bones” for the person (e.g., Ps 35:10), the bones were associated with fear (e.g., Job 4:14) and with pain (e.g., Job 33:19, Ps 102:3 [102:4 HT]) and joy or sorrow (e.g., Ps 51:8 [51:10 HT]). As has been mentioned several times, the heart was connected with intellectual and volitional concerns.

[23:32]  ¹³ tn Heb “Oracle of the Lord.”

[23:32]  ¹⁴ tn Heb “with their lies and their recklessness.” This is an example of hendiadys where two nouns (in this case a concrete and an abstract one) are joined by “and” but one is intended to be the adjectival modifier of the other.

[23:32]  ¹⁵ sn In the light of what has been said this is a rhetorical understatement; they are not only “not helping,” they are leading them to their doom (cf. vv. 19-22). This figure of speech is known as litotes.

[23:32]  ¹⁶ tn Heb “Oracle of the Lord.”

[48:11]  ¹⁷ tn Heb “Therefore his taste remains in him and his aroma is not changed.” The metaphor is changed into a simile in an attempt to help the reader understand the figure in the context.

[48:11]  sn The picture is that of undisturbed complacency (cf. Zeph 1:12). Because Moab had never known the discipline of exile she had remained as she always was.

[49:12]  ¹⁸ tn The words “of my wrath” after “cup” in the first line and “from the cup of my wrath” in the last line are not in the text but are implicit in the metaphor. They have been supplied in the translation for clarity.

[49:12]  sn The reference here is to the cup of God’s wrath which is connected with the punishment of war at the hands of the Babylonians referred to already in Jer 25:15-29. Those who do not deserve to drink are the innocent victims of war who get swept away with the guilty. Edom was certainly not one of the innocent victims as is clear from this judgment speech and those referred to in the study note on 49:7.