Yeremia 3:13

3:13 However, you must confess that you have done wrong, ¹ 

and that you have rebelled against the Lord your God.

You must confess ²  that you have given yourself to ³  foreign gods under every green tree,

and have not obeyed my commands,’ says the Lord.

Yeremia 3:18

3:18 At that time ⁴  the nation of Judah and the nation of Israel will be reunited. ⁵  Together they will come back from a land in the north to the land that I gave to your ancestors as a permanent possession. ” ⁶ 

Yeremia 5:19

5:19 “So then, Jeremiah, ⁷  when your people ⁸  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 ⁹  you must serve foreigners ¹⁰  in a land that does not belong to you.’

Yeremia 8:2

8:2 They will be spread out and exposed to the sun, the moon and the stars. ¹¹  These are things they ¹²  adored and served, things to which they paid allegiance, ¹³  from which they sought guidance, and worshiped. The bones of these people ¹⁴  will never be regathered and reburied. They will be like manure used to fertilize the ground. ¹⁵ 

Yeremia 12:14

12:14 “I, the Lord, also have something to say concerning ¹⁶  the wicked nations who surround my land ¹⁷  and have attacked and plundered ¹⁸  the land that I gave to my people as a permanent possession. ¹⁹  I say: ‘I will uproot the people of those nations from their lands and I will free the people of Judah who have been taken there. ²⁰ 

Yeremia 15:1

15:1 Then the Lord said to me, “Even if Moses and Samuel stood before me pleading for ²¹  these people, I would not feel pity for them! ²²  Get them away from me! Tell them to go away! ²³ 

Yeremia 25:30

25:30 “Then, Jeremiah, ²⁴  make the following prophecy ²⁵  against them:

‘Like a lion about to attack, ²⁶  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. ²⁷ 

He will shout in triumph like those stomping juice from the grapes ²⁸ 

against all those who live on the earth.

Yeremia 26:11

26:11 Then the priests and the prophets made their charges before the officials and all the people. They said, ²⁹  “This man should be condemned to die ³⁰  because he prophesied against this city. You have heard him do so ³¹  with your own ears.”

Yeremia 27:15

27:15 For I, the Lord, affirm ³²  that I did not send them. They are prophesying lies to you. If you ³³  listen to them, I will drive you and the prophets who are prophesying lies out of the land and you will all die in exile.” ³⁴ 

Yeremia 32:20

32:20 You did miracles and amazing deeds in the land of Egypt which have had lasting effect. By this means you gained both in Israel and among humankind a renown that lasts to this day. ³⁵ 

Yeremia 32:29

32:29 The Babylonian soldiers ³⁶  that are attacking this city will break into it and set it on fire. They will burn it down along with the houses where people have made me angry by offering sacrifices to the god Baal and by pouring out drink offerings to other gods on their rooftops. ³⁷ 

Yeremia 36:6

36:6 So you go there the next time all the people of Judah come in from their towns to fast ³⁸  in the Lord’s temple. Read out loud where all of them can hear you what I told you the Lord said, which you wrote in the scroll. ³⁹ 

Yeremia 36:30

36:30 So the Lord says concerning King Jehoiakim of Judah, “None of his line will occupy the throne of David. ⁴⁰  His dead body will be thrown out to be exposed to scorching heat by day and frost by night. ⁴¹ 

Yeremia 37:10

37:10 For even if you were to defeat all the Babylonian forces ⁴²  fighting against you so badly that only wounded men were left lying in their tents, they would get up and burn this city down.”’” ⁴³ 

Yeremia 38:1

Jeremiah Is Charged with Treason and Put in a Cistern to Die

38:1 Now Shephatiah son of Mattan, Gedaliah son of Pashhur, Jehucal ⁴⁴  son of Shelemiah, and Pashhur ⁴⁵  son of Malkijah had heard ⁴⁶  the things that Jeremiah had been telling the people. They had heard him say,

Yeremia 41:7-8

41:7 But as soon as they were inside the city, Ishmael son of Nethaniah and the men who were with him slaughtered them and threw their bodies ⁴⁷  in a cistern. 41:8 But there were ten men among them who said ⁴⁸  to Ishmael, “Do not kill us. For we will give you the stores of wheat, barley, olive oil, and honey we have hidden in a field. ⁴⁹  So he spared their lives and did not kill ⁵⁰  them along with the rest. ⁵¹ 

Yeremia 48:34

48:34 Cries of anguish raised from Heshbon and Elealeh

will be sounded as far as Jahaz. ⁵² 

They will be sounded from Zoar as far as Horonaim and Eglath Shelishiyah.

For even the waters of Nimrim will be dried up.

Yeremia 48:44

48:44 Anyone who flees at the sound of terror

will fall into a pit.

Anyone who climbs out of the pit

will be caught in a trap. ⁵³ 

For the time is coming

when I will punish the people of Moab. ⁵⁴ 

I, the Lord, affirm it! ⁵⁵ 

Yeremia 49:5

49:5 I will bring terror on you from every side,”

says the Lord God who rules over all. ⁵⁶ 

“You will be scattered in every direction. ⁵⁷ 

No one will gather the fugitives back together.

Yeremia 52:4

52:4 King Nebuchadnezzar of Babylon came against Jerusalem with his whole army and set up camp outside it. ⁵⁸  They built siege ramps all around it. He arrived on the tenth day of the tenth month in the ninth year that Zedekiah ruled over Judah. ⁵⁹ 

[3:13]  ¹ tn Heb “Only acknowledge your iniquity.”

[3:13]  ² tn The words “You must confess” are repeated to convey the connection. The Hebrew text has an introductory “that” in front of the second line and a coordinative “and” in front of the next two lines.

[3:13]  ³ tc MT reads דְּרָכַיִךְ (dÿrakhayikh, “your ways”), but the BHS editors suggest דּוֹדַיִךְ (dodayikh, “your breasts”) as an example of orthographic confusion. While the proposal makes sense, it remains a conjectural emendation since it is not supported by any actual manuscripts or ancient versions.

[3:13]  tn Heb “scattered your ways with foreign [gods]” or “spread out your breasts to strangers.”

[3:18]  ⁴ tn Heb “In those days.”

[3:18]  ⁵ tn Heb “the house of Judah will walk together with the house of Israel.”

[3:18]  ⁶ tn Heb “the land that I gave your [fore]fathers as an inheritance.”

[5:19]  ⁷ 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]  ⁸ 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]  ⁹ 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]  ¹⁰ 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.

[8:2]  ¹¹ tc MT, 4QJer^a and LXX read “the sun and the moon and all the host of heaven,” but 4QJer^c reads “the sun and all the stars.”

[8:2]  tn Heb “the host of heaven.”

[8:2]  ¹² tn Heb “the sun, moon, and host of heaven which they…”

[8:2]  ¹³ tn Heb “followed after.” See the translator’s note at 2:5 for the idiom.

[8:2]  ¹⁴ tn Heb “they will not” but the referent is far enough removed that it might be ambiguous.

[8:2]  ¹⁵ tn Heb “like dung/manure on the surface of the ground.”

[12:14]  ¹⁶ tn Heb “Thus says the Lord concerning….” This structure has been adopted to prevent a long dangling introduction to what the Lord has to say that does not begin until the middle of the verse in Hebrew. The first person address was adopted because the speaker is still the Lord as in vv. 7-13.

[12:14]  ¹⁷ tn Heb “my wicked neighbors.”

[12:14]  ¹⁸ tn Heb “touched.” For the nuance of this verb here see BDB 619 s.v. נָגַע Qal.3 and compare the usage in 1 Chr 16:22 where it is parallel to “do harm to” and Zech 2:8 where it is parallel to “plundered.”

[12:14]  ¹⁹ tn Heb “the inheritance which I caused my people Israel to inherit.” Compare 3:18.

[12:14]  ²⁰ tn Heb “I will uproot the house of Judah from their midst.”

[12:14]  sn There appears to be an interesting play on the Hebrew word translated “uproot” in this verse. In the first instance it refers to “uprooting the nations from upon their lands,” i.e., to exiling them. In the second instance it refers to “uprooting the Judeans from the midst of them,” i.e., to rescue them.

[15:1]  ²¹ tn The words “pleading for” have been supplied in the translation to explain the idiom (a metonymy). For parallel usage see BDB 763 s.v. עָמַד Qal.1.a and compare usage in Gen 19:27, Deut 4:10.

[15:1]  sn Moses and Samuel were well-known for their successful intercession on behalf of Israel. See Ps 99:6-8 and see, e.g., Exod 32:11-14, 30-34; 1 Sam 7:5-9. The Lord is here rejecting Jeremiah’s intercession on behalf of the people (14:19-22).

[15:1]  ²² tn Heb “my soul would not be toward them.” For the usage of “soul” presupposed here see BDB 660 s.v. נֶפֶשׁ 6 in the light of the complaints and petitions in Jeremiah’s prayer in 14:19, 21.

[15:1]  ²³ tn Heb “Send them away from my presence and let them go away.”

[25:30]  ²⁴ tn The word “Jeremiah” is not in the text. It is supplied in the translation to make clear who is being addressed.

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

[25:30]  ²⁶ 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]  ²⁷ 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]  ²⁸ 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.

[26:11]  ²⁹ tn Heb “the priests and prophets said to the leaders and the people….” The long sentence has been broken up to conform better with contemporary English style and the situational context is reflected in “laid their charges.”

[26:11]  ³⁰ tn Heb “a sentence of death to this man.”

[26:11]  ³¹ tn Heb “it.”

[27:15]  ³² tn Heb “oracle of the Lord.”

[27:15]  ³³ sn The verbs are again plural referring to the king and his royal advisers.

[27:15]  ³⁴ tn Heb “…drive you out and you will perish, you and the prophets who are prophesying lies.”

[27:15]  sn For the fulfillment of this prophecy see Jer 39:5-7; 52:7-11; 2 Kgs 25:4-7.

[32:20]  ³⁵ tn Or “You did miracles and amazing deeds in the land of Egypt. And you continue to do them until this day both in Israel and among mankind. By this mean you have gained a renown…” The translation here follows the syntactical understanding reflected also in NJPS. The Hebrew text reads: “you did miracles and marvelous acts in the land of Egypt until this day and in Israel and in mankind and you made for yourself a name as this day.” The majority of English versions and commentaries understand the phrases “until this day and in Israel and in mankind” to be an elliptical sentence with the preceding verb and objects supplied as reflected in the alternate translation. However, the emphasis on the miraculous deeds in Egypt in this section both before and after this elliptical phrase and the dominant usage of the terms “signs and wonders” to refer to the plagues and other miraculous signs in Egypt calls this interpretation into question. The key here is understanding “both in Israel and in mankind” as an example of a casus pendens construction (a dangling subject, object, or other modifier) before a conjunction introducing the main clause (cf. GKC 327 §111.h and 458 §143.d and compare the usage in Jer 6:19; 33:24; 1 Kgs 15:13). This verse is the topic sentence which is developed further in v. 21 and initiates a narrative history of the distant past that continues until v. 22b where reference is made to the long history of disobedience which has led to the present crisis.

[32:29]  ³⁶ tn Heb “The Chaldeans.” See the study note on 21:4 for further explanation.

[32:29]  ³⁷ sn Compare Jer 19:13.

[36:6]  ³⁸ sn Regular fast days were not a part of Israel’s religious calendar. Rather fast days were called on special occasions, i.e., in times of drought or a locust plague (Joel 1:14; 2:15), or during a military crisis (2 Chr 20:3), or after defeat in battle (1 Sam 31:13; 2 Sam 1:12). A fast day was likely chosen for the reading of the scroll because the people would be more mindful of the crisis they were in and be in more of a repentant mood. The events referred to in the study note on v. 1 would have provided the basis for Jeremiah’s anticipation of a fast day when the scroll could be read.

[36:6]  ³⁹ tn Heb “So you go and read from the scroll which you have written from my mouth the words of the Lord in the ears of the people in the house of the Lord on a fast day, and in that way [for the explanation of this rendering see below] you will be reading them in the ears of all Judah [= the people of Judah] who come from their towns [i.e., to the temple to fast].” Again the syntax of the original is awkward, separating several of the qualifying phrases from the word or phrase they are intended to modify. In most of the “literal” English versions the emphasis on “what the Lord said” tends to get lost and it looks like two separate groups are to be addressed rather than one. The intent of the phrase is to define who the people are who will hear; the וַ that introduces the clause is explicative (BDB 252 s.v. וַ 1.b) and the גַּם (gam) is used to emphasize the explicative “all Judah who come in from their towns” (cf. BDB 169 s.v. גַּם 2). If some force were to be given to the “literal” rendering of that particle here it would be “actually.” This is the group that is to be addressed according to v. 3. The complex Hebrew sentence has been restructured to include all the relevant information in more comprehensible and shorter English sentences.

[36:30]  ⁴⁰ sn This prophesy was not “totally” fulfilled because his son Jehoiachin (Jeconiah) did occupy the throne for three months (2 Kgs 23:8). However, his rule was negligible and after his capitulation and exile to Babylon, he himself was promised that neither he nor his successors would occupy the throne of David (cf. Jer 22:30; and see the study notes on 22:24, 30).

[36:30]  ⁴¹ sn Compare the more poetic prophecy in Jer 22:18-19 and see the study note on 22:19.

[37:10]  ⁴² tn Heb “all the army of the Chaldeans.” For the rendering “Babylonian” in place of Chaldean see the study note on 21:4.

[37:10]  ⁴³ tn The length and complexity of this English sentence violates the more simple style that has been used to conform such sentences to contemporary English style. However, there does not seem to be any alternative that would enable a simpler style and still retain the causal and conditional connections that give this sentence the rhetorical force that it has in the original. The condition is, of course, purely hypothetical and the consequence a poetic exaggeration. The intent is to assure Zedekiah that there is absolutely no hope of the city being spared.

[38:1]  ⁴⁴ tn The name is spelled “Jucal” in the Hebrew text here rather than “Jehucal” as in Jer 37:3. The translation uses the same spelling throughout so that the English reader can identify these as the same individual.

[38:1]  sn Jehucal was a member of the delegation sent to Jeremiah by Zedekiah in Jer 37:3.

[38:1]  ⁴⁵ sn Pashhur was a member of the delegation sent to Jeremiah in 21:2. For the relative sequence of these two delegations see the study note on 21:1.

[38:1]  ⁴⁶ tn J. Bright (Jeremiah [AB], 226, 30) is probably correct in translating the verbs here as pluperfects and in explaining that these words are prophecies that Jeremiah uttered before his arrest not prophecies that were being delivered to the people through intermediaries sent by Jeremiah who was confined in the courtyard of the guardhouse. For the use of the vav consecutive + imperfect to denote the pluperfect see the discussion and examples in IBHS 552-53 §33.2.3a and see the usage in Exod 4:19. The words that are cited in v. 2 are those recorded in 21:9 on the occasion of the first delegation and those in v. 3 are those recorded in 21:10; 34:2; 37:8; 32:28 all except the last delivered before Jeremiah was confined in the courtyard of the guardhouse.

[41:7]  ⁴⁷ tn The words “and threw their bodies” result from the significant use of the preposition אֶל (’el, so GKC 384 §119.gg and BDB 39 s.v. אֶל 1). Hence the suggestion in BHS (fn a) that the Syriac and two Greek mss are reading a different text is not really a textual issue but a translational one; the versions are supplying the words for stylistic purposes as has been done here.

[41:8]  ⁴⁸ tn Heb “But there were ten men found among them and they said.” However, for the use of “were found” = “be, happened to be” see BDB 594 s.v. מָצָא 2.c and compare the usage in 41:3.

[41:8]  ⁴⁹ tn This sentence is a good example of the elliptical nature of some of the causal connections in the Hebrew Bible. All the Hebrew says literally is “For we have hidden stores of wheat, barley, olive oil, and honey in a field.” However, it is obvious that they are using this as their bargaining chip to prevent Ishmael and his men from killing them. For the use of “for” (כִּי, ki) for such elliptical thoughts see BDB 473-74 s.v. כִּי 3.c.

[41:8]  ⁵⁰ tn Or “So he refrained from killing them”; Heb “he refrained and did not kill them.”

[41:8]  ⁵¹ tn Heb “in the midst of their brothers/fellow countrymen.”

[48:34]  ⁵² tn The meaning of this verse is very uncertain. The ambiguity of the syntax and the apparent elliptical nature of this text makes the meaning of this verse uncertain. The Hebrew text reads: “From the cry of Heshbon unto Elealeh unto Jahaz they utter their voice from Zoar unto Horonaim Eglath Shelishiyah.” The translation and interpretation here are based on interpreting the elliptical syntax here by the parallel passage in Isaiah 15:4-6 where cries of anguish rise from Heshbon and Elealeh which are heard all the way to Jahaz. The people flee southward arriving at Zoar and Eglath Shelishiyah where they voice the news of the destruction in the north. Hence, the present translation interprets the phrase “from the cry of Heshbon unto Elealeh” to be parallel to “Heshbon and Elealeh cry out” and take the preposition “from” with the verb “they utter their voice,” i.e., with the cry of Heshbon and Elealeh. The impersonal “they raise their voice” is then treated as a passive and made the subject of the whole verse. There is some debate about the identification of the waters of Nimrim. They may refer to the waters of the Wadi Nimrim which enters the Jordan about eight miles north of the Dead Sea or those of the Wadi en-Numeirah which flows into the southern tip of the Dead Sea from about ten miles south. Most commentators take the reference to be the latter because of association with Zoar. However, if the passage is talking about the destruction in the north which is reported in the south by the fleeing refugees, the reference is probably to the Wadi Nimrim in the north.

[48:34]  sn Elealeh was about two miles (3.3 km) north of Heshbon. Jahaz was about twenty miles (33 km) south of it. These three cities were in the north and Zoar, Horonaim, and Eglath Shelishiyah were apparently in the south. The verse is speaking about the news of destruction in the north spreading to the south. Comparison should be made with the parallel passage in Isa 15:4-6.

[48:44]  ⁵³ sn Jer 48:43-44a are in the main the same as Isa 24:17-18 which shows that the judgment was somewhat proverbial. For a very similar kind of argumentation see Amos 5:19; judgment is unavoidable.

[48:44]  ⁵⁴ tn Heb “For I will bring upon her, even upon Moab, the year of her punishment.”

[48:44]  ⁵⁵ tn Heb “Oracle of the Lord.”

[49:5]  ⁵⁶ tn Heb “The Lord Yahweh of armies.” For an explanation of the rendering here and of the significance of this title see the study note on 2:19.

[49:5]  ⁵⁷ tn Heb “You will be scattered each man [straight] before him.”

[52:4]  ⁵⁸ tn Or “against.”

[52:4]  ⁵⁹ sn This would have been January 15, 588 b.c. The reckoning is based on the calendar that begins the year in the spring (Nisan = March/April).