Yeremia 27:13

27:13 There is no reason why you and your people should die in war ¹  or from starvation or disease! ²  That’s what the Lord says will happen to any nation ³  that will not be subject to the king of Babylon.

Yeremia 30:8

30:8 When the time for them to be rescued comes,” ⁴ 

says the Lord who rules over all, ⁵ 

“I will rescue you from foreign subjugation. ⁶ 

I will deliver you from captivity. ⁷ 

Foreigners will then no longer subjugate them.

Yeremia 37:18

37:18 Then Jeremiah asked King Zedekiah, “What crime have I committed against you, or the officials who serve you, or the people of Judah? What have I done to make you people throw me into prison? ⁸ 

[27:13]  ¹ tn Heb “with/by the sword.”

[27:13]  ² tn Heb “Why should you and your people die…?” The rhetorical question expects the answer made explicit in the translation, “There is no reason!”

[27:13]  ³ tn Heb “…disease according to what the Lord spoke concerning the nation that…”

[30:8]  ⁴ tn Heb “And it shall happen in that day.”

[30:8]  sn The time for them to be rescued (Heb “that day”) is the day of deliverance from the trouble alluded to at the end of the preceding verse, not the day of trouble mentioned at the beginning. Israel (even the good figs) will still need to go through the period of trouble (cf. vv. 10-11).

[30:8]  ⁵ tn Heb “Oracle of Yahweh of armies.” See the study note on 2:19 for explanation of the title for God.

[30:8]  ⁶ tn Heb “I will break his yoke from upon your neck.” For the explanation of the figure see the study note on 27:2. The shift from third person at the end of v. 7 to second person in v. 8c, d and back to third person in v. 8e is typical of Hebrew poetry in the book of Psalms and in the prophetic books (cf., GKC 351 §114.p and compare usage in Deut 32:15; Isa 5:8 listed there). The present translation, like several other modern ones, has typically leveled them to the same person to avoid confusion for modern readers who are not accustomed to this poetic tradition.

[30:8]  sn In the immediate context the reference to the yoke of their servitude to foreign domination (Heb “his yoke”) should be understood as a reference to the yoke of servitude to Nebuchadnezzar which has been referred to often in Jer 27-28 (see, e.g., 27:8, 12; 28:2, 4, 11). The end of that servitude has already been referred to in 25:11-14; 29:11-14. Like many other passages in the OT it has been given a later eschatological reinterpretation in the light of subsequent bondages and lack of complete fulfillment, i.e., of restoration to the land and restoration of the Davidic monarchy.

[30:8]  ⁷ tn Heb “I will tear off their bands.” The “bands” are the leather straps which held the yoke bars in place (cf. 27:2). The metaphor of the “yoke on the neck” is continued. The translation reflects the sense of the metaphor but not the specific referent.

[37:18]  ⁸ tn Heb “What crime have I committed against you, or your servants, or this people that you [masc. pl.] have put me in prison?” Some of the terms have been expanded for clarification and the sentence has been broken in two to better conform with contemporary English style.
The masculine plural is used here because Zedekiah is being addressed as representative of the whole group previously named.