Yeremia 11:1

The People Have Violated Their Covenant with God

11:1 The Lord said to Jeremiah: ¹ 

Yeremia 14:1

A Lament over the Ravages of Drought ² 

14:1 The Lord spoke to Jeremiah ³  about the drought. ⁴ 

Yeremia 14:11

Judgment for Believing the Misleading Lies of the False Prophets

14:11 Then the Lord said to me, “Do not pray for good to come to these people! ⁵ 

Yeremia 24:4

24:4 The Lord said to me, ⁶ 

Yeremia 30:4

Israel and Judah Will Be Delivered after a Time of Deep Distress

30:4 So here is what the Lord has to say about Israel and Judah. ⁷ 

Yeremia 30:12

The Lord Will Heal the Wounds of Judah

30:12 Moreover, ⁸  the Lord says to the people of Zion, ⁹ 

“Your injuries are incurable;

your wounds are severe. ¹⁰ 

Yeremia 31:26

31:26 Then they will say, ‘Under these conditions I can enjoy sweet sleep

when I wake up and look around.’” ¹¹ 

Yeremia 43:8

Jeremiah Predicts that Nebuchadnezzar Will Plunder Egypt and Its Gods

43:8 At Tahpanhes the Lord spoke to Jeremiah. ¹² 

Yeremia 45:2

45:2 “The Lord God of Israel has a message for you, Baruch.

[11:1]  ¹ tn Heb “The word which came to Jeremiah from the Lord, saying.” The proposed translation is more in keeping with contemporary English idiom. Cf. 1:2 and 7:1 and footnotes there.

[14:1]  ² sn The form of Jer 14:1–15:9 is very striking rhetorically. It consists essentially of laments and responses to them. However, what makes it so striking is its deviation from normal form (cf. 2 Chr 20:5-17 for what would normally be expected). The descriptions of the lamentable situation come from the mouth of God not the people (cf.14:1-6, 17-18). The prophet utters the petitions with statements of trust (14:7-9, 19-22) and the Lord answers not with oracles promising deliverance but promising doom (14:10; 15:1-9). In the course of giving the first oracle of doom, the Lord commands Jeremiah not to pray for the people (14:11-12) and Jeremiah tries to provide an excuse for their actions (14:13). The Lord responds to that with an oracle of doom on the false prophets (14:14-16).

[14:1]  ³ tn Heb “That which came [as] the word of the Lord to Jeremiah.” The introductory formula here is a variation of that found in 7:1; 10:1; 11:1, i.e., “The word of the Lord which came to Jeremiah.” The relative pronoun “which” (אֲשֶׁר, ’asher) actually precedes the noun it modifies. See BDB 82 s.v. אֲשֶׁר 6.a for discussion and further examples.

[14:1]  ⁴ sn Drought was one of the punishments for failure to adhere to the terms of their covenant with God. See Deut 28:22-24; Lev 26:18-20.

[14:11]  ⁵ tn Heb “on behalf of these people for benefit.”

[24:4]  ⁶ tn Heb “The word of the Lord came to me.”

[30:4]  ⁷ tn Heb “And these are the words/things that the Lord speaks concerning Israel and Judah.”

[30:12]  ⁸ tn The particle כִּי (ki) here is parallel to the one in v. 5 that introduces the first oracle. See the discussion in the translator’s note there.

[30:12]  ⁹ tn The pronouns in vv. 10-17 are second feminine singular referring to a personified entity. That entity is identified in v. 17 as Zion, which here stands for the people of Zion.

[30:12]  ¹⁰ sn The wounds to the body politic are those of the incursions from the enemy from the north referred to in Jer 4:6; 6:1 over which Jeremiah and even God himself have lamented (Jer 8:21; 10:19; 14:17). The enemy from the north has been identified as Babylon and has been identified as the agent of God’s punishment of his disobedient people (Jer 1:15; 4:6; 25:9).

[31:26]  ¹¹ tn Or “When I, Jeremiah, heard this, I woke up and looked around. My sleep had been very pleasant.” The text is somewhat enigmatic. It has often been explained as an indication that Jeremiah had received this communication (30:3–31:26) while in a prophetic trance (compare Dan 10:9). However, there is no other indication that this is a vision or a vision report. G. L. Keown, P. J. Scalise, and T. G. Smothers (Jeremiah 26-52 [WBC], 124, 128-29) suggest that this is a speech of the restored (and refreshed) exiles like that which is formally introduced in v. 23. This speech, however, is not formally introduced. This interpretation is also reflected in TEV, CEV and is accepted here as fitting the context better and demanding less presuppositions. The Hebrew text reads literally, “Upon this I awoke and looked and my sleep was sweet to me.” Keown, Scalise, and Smothers have the best discussion of these two options as well as several other options.

[43:8]  ¹² tn Heb “The word of the Lord came to Jeremiah at Tahpanhes, saying.”