Yeremia 3:12

The Lord Calls on Israel and Judah to Repent

3:12 “Go and shout this message to my people in the countries in the north. ¹  Tell them,

‘Come back to me, wayward Israel,’ says the Lord.

‘I will not continue to look on you with displeasure. ² 

For I am merciful,’ says the Lord.

‘I will not be angry with you forever.

Yeremia 5:19

5:19 “So then, Jeremiah, ³  when your people ⁴  ask, ‘Why has the Lord our God done all this to us?’ tell them, ‘It is because you rejected me and served foreign gods in your own land. So ⁵  you must serve foreigners ⁶  in a land that does not belong to you.’

Yeremia 7:2

7:2 “Stand in the gate of the Lord’s temple and proclaim ⁷  this message: ‘Listen, all you people of Judah who have passed through these gates to worship the Lord. ⁸  Hear what the Lord has to say.

Yeremia 13:12-13

13:12 “So tell them, ⁹  ‘The Lord, the God of Israel, says, “Every wine jar is made to be filled with wine.”’ ¹⁰  And they will probably say to you, ‘Do you not think we know ¹¹  that every wine jar is supposed to be filled with wine?’ 13:13 Then ¹²  tell them, ‘The Lord says, “I will soon fill all the people who live in this land with stupor. ¹³  I will also fill the kings from David’s dynasty, ¹⁴  the priests, the prophets, and the citizens of Jerusalem with stupor. ¹⁵ 

Yeremia 14:17

Lament over Present Destruction and Threat of More to Come

14:17 “Tell these people this, Jeremiah: ¹⁶ 

‘My eyes overflow with tears

day and night without ceasing. ¹⁷ 

For my people, my dear children, ¹⁸  have suffered a crushing blow.

They have suffered a serious wound. ¹⁹ 

Yeremia 15:2

15:2 If they ask you, ‘Where should we go?’ tell them the Lord says this:

“Those who are destined to die of disease will go to death by disease.

Those who are destined to die in war will go to death in war.

Those who are destined to die of starvation will go to death by starvation.

Those who are destined to go into exile will go into exile.” ²⁰ 

Yeremia 16:11

16:11 Then tell them that the Lord says, ²¹  ‘It is because your ancestors ²²  rejected me and paid allegiance to ²³  other gods. They have served them and worshiped them. But they have rejected me and not obeyed my law. ²⁴ 

Yeremia 19:3

19:3 Say, ‘Listen to what the Lord says, you kings of Judah and citizens of Jerusalem! ²⁵  The Lord God of Israel who rules over all ²⁶  says, “I will bring a disaster on this place ²⁷  that will make the ears of everyone who hears about it ring! ²⁸ 

Yeremia 19:11

19:11 Tell them the Lord who rules over all says, ²⁹  ‘I will do just as Jeremiah has done. ³⁰  I will smash this nation and this city as though it were a potter’s vessel which is broken beyond repair. ³¹  The dead will be buried here in Topheth until there is no more room to bury them.’ ³² 

Yeremia 23:33

23:33 The Lord said to me, “Jeremiah, ³³  when one of these people, or a prophet, or a priest asks you, ‘What burdensome message ³⁴  do you have from the Lord?’ Tell them, ‘You are the burden, ³⁵  and I will cast you away. ³⁶  I, the Lord, affirm it! ³⁷ 

Yeremia 25:27

25:27 Then the Lord said to me, ³⁸  “Tell them that the Lord God of Israel who rules over all ³⁹  says, ⁴⁰  ‘Drink this cup ⁴¹  until you get drunk and vomit. Drink until you fall down and can’t get up. ⁴²  For I will send wars sweeping through you.’ ⁴³ 

Yeremia 25:30

25:30 “Then, Jeremiah, ⁴⁴  make the following prophecy ⁴⁵  against them:

‘Like a lion about to attack, ⁴⁶  the Lord will roar from the heights of heaven;

from his holy dwelling on high he will roar loudly.

He will roar mightily against his land. ⁴⁷ 

He will shout in triumph like those stomping juice from the grapes ⁴⁸ 

against all those who live on the earth.

Yeremia 35:13

35:13 The Lord God of Israel who rules over all ⁴⁹  told him, “Go and speak to the people of Judah and the citizens of Jerusalem. Tell them, ⁵⁰  ‘I, the Lord, say: ⁵¹  “You must learn a lesson from this ⁵²  about obeying what I say! ⁵³ 

Yeremia 39:16

39:16 “Go ⁵⁴  and tell Ebed-Melech the Ethiopian, ‘The Lord God of Israel who rules over all says, “I will carry out against this city what I promised. It will mean disaster and not good fortune for it. ⁵⁵  When that disaster happens, you will be there to see it. ⁵⁶ 

Yeremia 43:10

43:10 Then tell them, ⁵⁷  ‘The Lord God of Israel who rules over all ⁵⁸  says, “I will bring ⁵⁹  my servant ⁶⁰  King Nebuchadnezzar of Babylon. I will set his throne over these stones which I ⁶¹  have buried. He will pitch his royal tent ⁶²  over them.

Yeremia 51:62

51:62 Then say, ‘O Lord, you have announced that you will destroy this place so that no people or animals live in it any longer. Certainly it will lie desolate forever!’

[3:12]  ¹ tn Heb “Go and proclaim these words to the north.” The translation assumes that the message is directed toward the exiles of northern Israel who have been scattered in the provinces of Assyria to the north.

[3:12]  ² tn Heb “I will not cause my face to fall on you.”

[5:19]  ³ tn The word, “Jeremiah,” is not in the text but the second person address in the second half of the verse is obviously to him. The word is supplied in the translation here for clarity.

[5:19]  ⁴ tn The MT reads the second masculine plural; this is probably a case of attraction to the second masculine plural pronoun in the preceding line. An alternative would be to understand a shift from speaking first to the people in the first half of the verse and then speaking to Jeremiah in the second half where the verb is second masculine singular. E.g., “When you [people] say, “Why…?” then you, Jeremiah, tell them…”

[5:19]  ⁵ tn Heb “As you left me and…, so you will….” The translation was chosen so as to break up a rather long and complex sentence.

[5:19]  ⁶ sn This is probably a case of deliberate ambiguity (double entendre). The adjective “foreigners” is used for both foreign people (so Jer 30:8; 51:51) and foreign gods (so Jer 2:25; 3:13). See also Jer 16:13 for the idea of having to serve other gods in the lands of exile.

[7:2]  ⁷ tn Heb “Proclaim there…” The adverb is unnecessary in English style.

[7:2]  ⁸ sn That is, all those who have passed through the gates of the outer court and are standing in the courtyard of the temple.

[13:12]  ⁹ tn Heb “So you shall say this word [or message] to them.”

[13:12]  ¹⁰ tn Heb “Every wine jar is supposed to be filled with wine.”

[13:12]  sn Some scholars understand this as a popular proverb like that in Jer 31:29 and Ezek 18:2. Instead this is probably a truism; the function of wine jars is to be filled with wine. This may relate to the preceding where the Lord has set forth his intention for Israel. It forms the basis for a ironic threat of judgment because they have failed to fulfill his purpose.

[13:12]  ¹¹ tn This is an attempt to render a construction which involves an infinitive of a verb being added before the same verb in a question which expects a positive answer. There may, by the way, be a pun being passed back and forth here involving the sound play been “fool” (נָבָל, naval) and “wine bottle” (נֶבֶל, nebel).

[13:13]  ¹² tn The Greek version is likely right in interpreting the construction of two perfects preceded by the conjunction as contingent or consequential here, i.e., “and when they say…then say.” See GKC 494 §159.g. However, to render literally would create a long sentence. Hence, the words “will probably” have been supplied in v. 12 in the translation to set up the contingency/consequential sequence in the English sentences.

[13:13]  ¹³ sn It is probably impossible to convey in a simple translation all the subtle nuances that are wrapped up in the words of this judgment speech. The word translated “stupor” here is literally “drunkenness” but the word has in the context an undoubted intended double reference. It refers first to the drunken like stupor of confusion on the part of leaders and citizens of the land which will cause them to clash with one another. But it also probably refers to the reeling under God’s wrath that results from this (cf. Jer 25:15-29, especially vv. 15-16). Moreover there is still the subtle little play on wine jars. The people are like the wine jars which were supposed to be filled with wine. They were to be a special people to bring glory to God but they had become corrupt. Hence, like wine jars they would be smashed against one another and broken to pieces (v. 14). All of this, both “fill them with the stupor of confusion” and “make them reel under God’s wrath,” cannot be conveyed in one translation.

[13:13]  ¹⁴ tn Heb “who sit on David’s throne.”

[13:13]  ¹⁵ tn In Hebrew this is all one long sentence with one verb governing compound objects. It is broken up here in conformity with English style.

[14:17]  ¹⁶ tn The word “Jeremiah” is not in the text but the address is to a second person singular and is a continuation of 14:14 where the quote starts. The word is supplied in the translation for clarity.

[14:17]  ¹⁷ tn Many of the English versions and commentaries render this an indirect or third person imperative, “Let my eyes overflow…” because of the particle אַל (’al) which introduces the phrase translated “without ceasing” (אַל־תִּדְמֶינָה, ’al-tidmenah). However, this is undoubtedly an example where the particle introduces an affirmation that something cannot be done (cf. GKC 322 §109.e). Clear examples of this are found in Pss 41:2 (41:3 HT); 50:3; Job 40:32 (41:8). God here is describing again a lamentable situation and giving his response to it. See 14:1-6 above.

[14:17]  sn Once again it is the Lord lamenting the plight of the people, now directed to them, not the people lamenting their plight to him. See 14:1-6 and the study notes on the introduction to this section and on 14:7.

[14:17]  ¹⁸ tn Heb “virgin daughter, my people.” The last noun here is appositional to the first two (genitive of apposition). Hence it is not ‘literally’ “virgin daughter of my people.”

[14:17]  sn This is a metaphor which occurs several times with regard to Israel, Judah, Zion, and even Sidon and Babylon. It is the poetic personification of the people, the city, or the land. Like other metaphors the quality of the comparison being alluded to must be elicited from the context. This is easy in Isa 23:12 (oppressed) and Isa 47:1 (soft and delicate) but not so easy in other places. From the nature of the context the suspicion here is that the protection the virgin was normally privileged to is being referred to and there is a reminder that the people are forfeiting it by their actions. Hence God laments for them.

[14:17]  ¹⁹ tn This is a poetic personification. To translate with the plural “serious wounds” might mislead some into thinking of literal wounds.

[14:17]  sn Compare Jer 10:19 for a similar use of this metaphor.

[15:2]  ²⁰ tn It is difficult to render the rhetorical force of this passage in meaningful English. The text answers the question “Where should we go?” with four brief staccato-like expressions with a play on the preposition “to”: Heb “Who to the death, to the death and who to the sword, to the sword and who to the starvation, to the starvation and who to the captivity, to the captivity.” The word “death” here is commonly understood to be a poetic substitute for “plague” because of the standard trio of sword, famine, and plague (see, e.g., 14:12 and the notes there). This is likely here and in 18:21. For further support see W. L. Holladay, Jeremiah (Hermeneia), 1:440. The nuance “starvation” rather than “famine” has been chosen in the translation because the referents here are all things that accompany war.

[16:11]  ²¹ tn These two sentences have been recast in English to break up a long Hebrew sentence and incorporate the oracular formula “says the Lord (Heb ‘oracle of the Lord’)” which occurs after “Your fathers abandoned me.” In Hebrew the two sentences read: “When you tell them these things and they say, ‘…’, then tell them, ‘Because your ancestors abandoned me,’ oracle of the Lord.”

[16:11]  ²² tn Heb “fathers” (also in vv. 12, 13, 15, 19).

[16:11]  ²³ tn Heb “followed after.” See the translator’s note at 2:5 for the explanation of the idiom.

[16:11]  ²⁴ tn Heb “But me they have abandoned and my law they have not kept.” The objects are thrown forward to bring out the contrast which has rhetorical force. However, such a sentence in English would be highly unnatural.

[19:3]  ²⁵ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[19:3]  ²⁶ tn Heb “Yahweh of armies, the God of Israel.”

[19:3]  sn See the study notes on 2:19 and 7:3 for explanation of this title.

[19:3]  ²⁷ sn Careful comparison of the use of this term throughout this passage and comparison with 7:31-33 which is parallel to several verses in this passage will show that the reference is to the Valley of Ben Hinnom which will become a Valley of Slaughter (see v. 6 and 7:32).

[19:3]  ²⁸ tn Heb “which everyone who hears it [or about it] his ears will ring.” This is proverbial for a tremendous disaster. See 1 Sam 3:11; 2 Kgs 21:12 for similar prophecies.

[19:11]  ²⁹ tn Heb “Thus says Yahweh of armies.” For this title see the study note on 2:19. The translation attempts to avoid the confusion of embedding quotes within quotes by reducing this one to an indirect quote.

[19:11]  ³⁰ tn The adverb “Thus” or “Like this” normally points back to something previously mentioned. See, e.g., Exod 29:35; Num 11:15; 15:11; Deut 25:9.

[19:11]  ³¹ tn Heb “Like this I will break this people and this city, just as one breaks the vessel of a potter which is not able to be repaired.”

[19:11]  ³² sn See Jer 7:22-23 for parallels.

[23:33]  ³³ tn The words “The Lord said to me, ‘Jeremiah” are not in the text. They are supplied in the translation for clarity to show the shift between the Lord addressing the people (second masculine plural) and the Lord addressing Jeremiah (second masculine singular).

[23:33]  ³⁴ tn The meaning of vv. 33-40 is debated. The translation given here follows the general direction of NRSV and REB rather than that of NIV and the related direction taken by NCV and God’s Word. The meaning of vv. 33-40 are debated because of (1) the ambiguity involved in the word מָשָּׂא (masa’), which can mean either “burden” (as something carried or weighing heavily on a person; see, e.g., Exod 23:5; Num 4:27; 2 Sam 15:33; Ps 38:4) or “oracle” (of doom; see, e. g., Isa 13:1; Nah 1:1); (the translation is debated due to etymological concerns), (2) the ambiguity of the line in v. 36 which has been rendered “For what is ‘burdensome’ really pertains rather to what a person himself says” (Heb “the burden is to the man his word”), and (3) the text in v. 33 of “you are the burden.” Many commentaries see a wordplay on the two words “burden” and “oracle” which are homonyms. However, from the contrasts that are drawn in the passage, it is doubtful whether the nuance of “oracle” ever is in view. The word is always used in the prophets of an oracle of doom or judgment; it is not merely revelation of God which one of the common people would have been uttering (contra NIV). Jeremiah never uses the word in that sense nor does anyone else in the book of Jeremiah.

[23:33]  sn What is in view here is the idea that the people consider Jeremiah’s views of loyalty to God and obedience to the covenant “burdensome.” I.e., what burdensome demands is the Lord asking you to impose on us (See Jer 17:21, 22, 24, 27 where this same word is used regarding Sabbath observance which they chafed at). The Lord answers back that it is not he who is being burdensome to them; they are burdensome to him (See 15:6: “I am weary” and compare Isa 1:14 where the verb rather than the noun is used).

[23:33]  ³⁵ tc The translation follows the Latin and Greek versions. The Hebrew text reads “What burden [i.e., burdensome message]?” The syntax of “what message?” is not in itself objectionable; the interrogative can function as an adjective (cf. BDB 552 s.v. מָה 1.a[a]). What is objectionable to virtually all the commentaries and lexicons is the unparalleled use of the accusative particle in front of the interrogative and the noun (see, e.g., BDB 672 s.v. III מָשָּׂא and GKC 365-66 §117.m, n. 3). The emendation only involves the redivision and revocalization of the same consonants: אֶת־מַה־מַשָּׂא (’et-mah-masa’) becomes אַתֶּם הַמָּשָּׂא (’atem hammasa’). This also makes a much more natural connection for the vav consecutive perfect that follows (cf. GKC 334 §112.x and compare Isa 6:7; Judg 13:3).

[23:33]  ³⁶ tn The meaning “cast you away” is questioned by some because the word is regularly used of “forsaking” or “abandoning” (see, e.g., Jer 7:29; 12:7; 15:6). However, it is clearly use of “casting down” or “throwing away” in Ezek 29:5; 32:4 and that meaning is virtually assured in v. 39 where the verb is combined with the phrase “from my presence” which is elsewhere used in rejection contexts with verbs like “send away,” “throw out,” or “remove” (see BDB 819 s.v. פָּנֶה II.8.a). This is another example of the bracketing effect of a key word and should be rendered the same in the two passages. Moreover, it fits in nicely with the play on “burden” here.

[23:33]  ³⁷ tn Heb “Oracle of the Lord.”

[25:27]  ³⁸ tn The words “Then the Lord said to me” are not in the text. They are supplied in the translation for clarity, to connect this part of the narrative with vv. 15, 17 after the long intervening list of nations who were to drink the cup of God’s wrath in judgment.

[25:27]  ³⁹ tn Heb “Yahweh of armies, the God of Israel.”

[25:27]  sn See the study notes on 2:19 and 7:3 for explanation of this extended title.

[25:27]  ⁴⁰ tn Heb “Tell them, ‘Thus says the Lord….’” The translation is intended to eliminate one level of imbedded quotation marks to help avoid confusion.

[25:27]  ⁴¹ tn The words “this cup” are not in the text but are implicit to the metaphor and the context. They are supplied in the translation for clarity.

[25:27]  ⁴² tn Heb “Drink, and get drunk, and vomit and fall down and don’t get up.” The imperatives following drink are not parallel actions but consequent actions. For the use of the imperative plus the conjunctive “and” to indicate consequent action, even intention see GKC 324-25 §110.f and compare usage in 1 Kgs 22:12; Prov 3:3b-4a.

[25:27]  ⁴³ tn Heb “because of the sword that I will send among you.” See the notes on 2:16 for explanation.

[25:30]  ⁴⁴ tn The word “Jeremiah” is not in the text. It is supplied in the translation to make clear who is being addressed.

[25:30]  ⁴⁵ tn Heb “Prophesy against them all these words.”

[25:30]  ⁴⁶ tn The words “like a lion about to attack” are not in the text but are implicit in the metaphor. The explicit comparison of the Lord to a lion is made at the end of the passage in v. 38. The words are supplied in the translation here for clarity.

[25:30]  sn For the metaphor of the Lord going forth against his enemies like an attacking lion see Jer 49:19; 50:44; Isa 31:4 in all of which the Lord comes against the nations in defense of his people. In Hos 5:14 the metaphor is turned against his own people. The figure of a lion ravaging people has already been used in Jer 4:7 of the enemy from the north (Babylon).

[25:30]  ⁴⁷ sn The word used here (Heb “his habitation”) refers to the land of Canaan which the Lord chose to make his earthly dwelling (Exod 15:13) and which was the dwelling place of his chosen people (Jer 10:25; Isa 32:18). Judgment would begin at the “house of God” (v. 29; 1 Pet 4:17) but would extend to the rest of the earth (v. 29).

[25:30]  ⁴⁸ sn The metaphor shifts from God as a lion to God as a mighty warrior (Jer 20:11; Isa 42:13; Zeph 3:17) shouting in triumph over his foes. Within the metaphor is a simile where the warrior is compared to a person stomping on grapes to remove the juice from them in the making of wine. The figure will be invoked later in a battle scene where the sounds of joy in the grape harvest are replaced by the sounds of joy of the enemy soldiers (Jer 48:33). The picture is drawn in more gory detail in Isa 63:1-6.

[35:13]  ⁴⁹ tn Heb “Yahweh of armies, the God of Israel.” For this title see 7:3 and the study note on 2:19.

[35:13]  ⁵⁰ tn Heb “35:12 And the word of the Lord came to Jeremiah, saying, ‘Thus says Yahweh of armies the God of Israel, “Go and say…‘Will you not learn…’”’” The use of the indirect introduction has been chosen here as in 34:1-2 to try to cut down on the confusion created by embedding quotations within quotations.

[35:13]  ⁵¹ tn Heb “Oracle of the Lord.”

[35:13]  ⁵² tn The words “from this” are not in the text but are implicit from the context. They have been supplied in the translation for the sake of clarity.

[35:13]  ⁵³ tn Heb “Will you not learn a lesson…?” The rhetorical question here has the force of an imperative, made explicit in the translation.

[39:16]  ⁵⁴ sn Even though Jeremiah was confined to the courtyard of the guardhouse, he was still free to entertain visitors (32:2, 8). Moreover, Ebed-Melech was an official attached to the royal court and would have had access to the courtyard of the guardhouse (38:7, 13). Jeremiah would not have had to leave the courtyard of the guardhouse to “go and tell” him something.

[39:16]  ⁵⁵ tn Heb “Behold, I will bring to pass my words against this city for evil/disaster and not for good/good fortune.” For the form of the verb מֵבִי ([mevi] Kethib, מֵבִיא [mevi’] Qere) see GKC 206-7 §74.k, where the same form is noted for the Kethib in 2 Sam 5:2; 1 Kgs 21:21; Jer 19:15 all of which occur before a word beginning with א. For the nuance “carry out” (or “bring to pass”) see BDB 99 s.v. בּוֹא Hiph.2.b.

[39:16]  ⁵⁶ tn Heb “And they [= my words for disaster] will come to pass [= happen] before you on that day [i.e., the day that I bring them to pass/carry them out].”

[43:10]  ⁵⁷ sn This is another of those symbolic prophecies of Jeremiah which involved an action and an explanation. Compare Jer 19, 27.

[43:10]  ⁵⁸ tn Heb “Yahweh of armies, the God of Israel.” Compare 7:3 and see the study note on 2:19 for explanation of the translation and significance of this title.

[43:10]  ⁵⁹ tn Heb “send and take/fetch.”

[43:10]  ⁶⁰ sn See the study note on Jer 25:9 for the use of this epithet for foreign rulers. The term emphasizes God’s sovereignty over history.

[43:10]  ⁶¹ tn The Greek version reads the verbs in this sentence as third person, “he will set,” and second person, “you have buried.” This fits the context better but it is difficult to explain how the Hebrew could have arisen from this smoother reading. The figure of substitution (metonymy of cause for effect) is probably involved: “I will have him set” and “I have had you bury.” The effect of these substitutions is to emphasize the sovereignty of God.

[43:10]  ⁶² tn The meaning of this word is uncertain. The word here (שַׁפְרִירוֹ [shafriro] Qere, שַׁפְרוּרוֹ [shafruro] Kethib) occurs only here in the Hebrew Bible. According to the lexicons it refers to either the carpet for his throne or the canopy over it. See, e.g., HALOT 1510 s.v. שַׁפְרִיר.