Yeremia 17:16

17:16 But I have not pestered you to bring disaster. ¹ 

I have not desired the time of irreparable devastation. ² 

You know that.

You are fully aware of every word that I have spoken. ³ 

Yeremia 28:14

28:14 For the Lord God of Israel who rules over all ⁴  says, “I have put an irresistible yoke of servitude on all these nations ⁵  so they will serve King Nebuchadnezzar of Babylon. And they will indeed serve him. I have even given him control over the wild animals.”’” ⁶ 

Yeremia 31:32

31:32 It will not be like the old ⁷  covenant that I made with their ancestors ⁸  when I delivered them ⁹  from Egypt. For they violated that covenant, even though I was like a faithful husband to them,” ¹⁰  says the Lord. ¹¹ 

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. ¹² 

[17:16]  ¹ tc Heb “I have not run after you for the sake of disaster.” The translation follows the suggestion of some ancient versions. The Hebrew text reads “I have not run from being a shepherd after you.” The translation follows two Greek versions (Aquila and Symmachus) and the Syriac in reading the word “evil” or “disaster” here in place of the word “shepherd” in the Hebrew text. The issue is mainly one of vocalization. The versions mentioned are reading a form מֵרָעָה (mera’ah) instead of מֵרֹעֶה (mero’eh). There does not appear to be any clear case of a prophet being called a shepherd, especially in Jeremiah where it is invariably used of the wicked leaders/rulers of Judah, the leaders/rulers of the enemy that he brings to punish them, or the righteous ruler that he will bring in the future. Moreover, there are no cases where the preposition “after” is used with the verb “shepherd.” Parallelism also argues for the appropriateness of this reading; “disaster” parallels the “incurable day.” The thought also parallels the argument thus far. Other than 11:20; 12:3; 15:15 where he has prayed for vindication by the Lord punishing his persecutors as they deserve, he has invariably responded to the Lord’s word of disaster with laments and prayers for his people (see 4:19-21; 6:24; 8:18; 10:19-25; 14:7-9, 19-22).

[17:16]  ² tn Heb “the incurable day.” For the use of this word see the note on 17:9.

[17:16]  ³ tn Heb “that which goes out of my lip is right in front of your face.”

[28:14]  ⁴ tn Heb “Yahweh of armies, the God of Israel.” See the study notes on 2:19 and 7:3 for this title.

[28:14]  ⁵ tn Heb “An iron yoke I have put on the necks of all these nations.”

[28:14]  ⁶ sn The emphasis is on the absoluteness of Nebuchadnezzar’s control. The statement is once again rhetorical and not to be taken literally. See the study note on 27:6.

[31:32]  ⁷ 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]  ⁸ 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]  ⁹ tn Heb “when I took them by the hand and led them out.”

[31:32]  ¹⁰ 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]  ¹¹ tn Heb “Oracle of the Lord.”

[49:12]  ¹² 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.