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 4:12

4:12 No, ⁴  a wind too strong for that will come at my bidding.

Yes, even now I, myself, am calling down judgment on them.’ ⁵ 

Yeremia 7:23

7:23 I also explicitly commanded them: ⁶  “Obey me. If you do, I ⁷  will be your God and you will be my people. Live exactly the way I tell you ⁸  and things will go well with you.”

Yeremia 9:13

9:13 The Lord answered, “This has happened because these people have rejected my laws which I gave them. They have not obeyed me or followed those laws. ⁹ 

Yeremia 17:25

17:25 If you do this, ¹⁰  then the kings and princes who follow in David’s succession ¹¹  and ride in chariots or on horses will continue to enter through these gates, as well as their officials and the people of Judah and the citizens of Jerusalem. ¹²  This city will always be filled with people. ¹³ 

Yeremia 17:27

17:27 But you must obey me and set the Sabbath day apart to me. You must not carry any loads in through ¹⁴  the gates of Jerusalem on the Sabbath day. If you disobey, I will set the gates of Jerusalem on fire. It will burn down all the fortified dwellings in Jerusalem and no one will be able to put it out.’”

Yeremia 22:4-5

22:4 If you are careful to ¹⁵  obey these commands, then the kings who follow in David’s succession and ride in chariots or on horses will continue to come through the gates of this palace, as will their officials and their subjects. ¹⁶  22:5 But, if you do not obey these commands, I solemnly swear ¹⁷  that this palace will become a pile of rubble. I, the Lord, affirm it!” ¹⁸ 

Yeremia 35:12

35:12 Then the Lord spoke to Jeremiah.

[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.”

[4:12]  ⁴ tn The word “No” is not in the text but is carried over from the connection with the preceding line “not for…”

[4:12]  ⁵ tn Heb “will speak judgments against them.”

[7:23]  ⁶ tn Verses 22-23a read in Hebrew, “I did not speak with your ancestors and I did not command them when I brought them out of Egypt about words/matters concerning burnt offering and sacrifice, but I commanded them this word:” Some modern commentators have explained this passage as an evidence for the lateness of the Pentateuchal instruction regarding sacrifice or a denial that sacrifice was practiced during the period of the wilderness wandering. However, it is better explained as an example of what R. de Vaux calls a dialectical negative, i.e., “not so much this as that” or “not this without that” (Ancient Israel, 454-56). For other examples of this same argument see Isa 1:10-17; Hos 6:4-6; Amos 5:21-25.

[7:23]  ⁷ tn Heb “Obey me and I will be.” The translation is equivalent syntactically but brings out the emphasis in the command.

[7:23]  ⁸ tn Heb “Walk in all the way that I command you.”

[9:13]  ⁹ tn Heb “and they have not walked in it (with “it” referring to “my law”).

[17:25]  ¹⁰ tn Heb “If you will carefully obey me by not bringing…and by sanctifying…by not doing…, then kings will….” The structure of prohibitions and commands followed by a brief “if” clause has been used to break up a long condition and consequence relationship which is contrary to contemporary English style.

[17:25]  ¹¹ tn Heb “who sit [or are to sit] on David’s throne.”

[17:25]  ¹² tn Heb “There will come through the gates of this city the kings and princes…riding in chariots and on horses, they and their officials…” The structure of the original text is broken up here because of the long compound subject which would make the English sentence too long. The term “princes” is often omitted as a supposed double writing of the word that follows it and looks somewhat like it (the Hebrew reads here וְשָׂרִים יֹשְׁבִים, vÿsarim yoshÿvim) or the same word which occurs later in the verse and is translated “officials” (the word can refer to either). It is argued that “princes” are never said to sit on the throne of David (translated here “follow in the succession of David”). However, the word is in all texts and versions and the concept of sitting on the throne of someone is descriptive of both past, present, and future and is even used with the participle in a proleptic sense of “the one who is to sit on the throne” (cf. Exod 11:5; 12:29).

[17:25]  ¹³ tn Heb “will be inhabited forever.”

[17:27]  ¹⁴ tn Heb “carry loads on the Sabbath and bring [them] in through.” The translation treats the two verbs “carry” and “bring in” are an example of hendiadys (see the note on “through” in 17:21).

[22:4]  ¹⁵ tn The translation here reflects the emphasizing infinitive absolute before the verb.

[22:4]  ¹⁶ tn Heb “There will come through the gates of this city the kings…riding in chariots and on horses, they and their officials…” The structure of the original text is broken up here because of the long compound subject which would make the English sentence too long. Compare 17:25 for the structure and wording of this sentence.

[22:5]  ¹⁷ sn Heb “I swear by myself.” Oaths were guaranteed by invoking the name of a god or swearing by “his life.” See Jer 12:16; 44:26. Since the Lord is incomparably great, he could swear by no higher (see Heb 6:13-16) than to swear by himself or his own great name.

[22:5]  ¹⁸ tn Heb “Oracle of the Lord.”