Yeremia 5:1

Judah is Justly Deserving of Coming Judgment

5:1 The Lord said, ¹ 

“Go up and down ²  through the streets of Jerusalem. ³ 

Look around and see for yourselves.

Search through its public squares.

See if any of you can find a single person

who deals honestly and tries to be truthful. ⁴ 

If you can, ⁵  then I will not punish this city. ⁶ 

Yeremia 36:3

36:3 Perhaps when the people of Judah hear about all the disaster I intend to bring on them, they will all stop doing the evil things they have been doing. ⁷  If they do, I will forgive their sins and the wicked things they have done.” ⁸ 

Yeremia 33:8

33:8 I will purify them from all the sin that they committed against me. I will forgive all their sins which they committed in rebelling against me. ⁹ 

Yeremia 50:20

50:20 When that time comes,

no guilt will be found in Israel.

No sin will be found in Judah. ¹⁰ 

For I will forgive those of them I have allowed to survive. ¹¹ 

I, the Lord, affirm it!’” ¹² 

Yeremia 5:7

5:7 The Lord asked, ¹³ 

“How can I leave you unpunished, Jerusalem? ¹⁴ 

Your people ¹⁵  have rejected me

and have worshiped gods that are not gods at all. ¹⁶ 

Even though I supplied all their needs, ¹⁷  they were like an unfaithful wife to me. ¹⁸ 

They went flocking ¹⁹  to the houses of prostitutes. ²⁰ 

Yeremia 31:34

31:34 “People will no longer need to teach their neighbors and relatives to know me. ²¹  For all of them, from the least important to the most important, will know me,” ²²  says the Lord. “For ²³  I will forgive their sin and will no longer call to mind the wrong they have done.”

Yeremia 18:23

18:23 But you, Lord, know

all their plots to kill me.

Do not pardon their crimes!

Do not ignore their sins as though you had erased them! ²⁴ 

Let them be brought down in defeat before you!

Deal with them while you are still angry! ²⁵ 

Yeremia 21:7

21:7 Then ²⁶  I, the Lord, promise that ²⁷  I will hand over King Zedekiah of Judah, his officials, and any of the people who survive the war, starvation, and disease. I will hand them over to King Nebuchadnezzar of Babylon and to their enemies who want to kill them. He will slaughter them with the sword. He will not show them any mercy, compassion, or pity.’

Yeremia 30:14

30:14 All your allies have abandoned you. ²⁸ 

They no longer have any concern for you.

For I have attacked you like an enemy would.

I have chastened you cruelly.

For your wickedness is so great

and your sin is so much. ²⁹ 

Yeremia 13:14

13:14 And I will smash them like wine bottles against one another, children and parents alike. ³⁰  I will not show any pity, mercy, or compassion. Nothing will keep me from destroying them,’ ³¹  says the Lord.”

Yeremia 44:10

44:10 To this day your people ³²  have shown no contrition! They have not revered me nor followed the laws and statutes I commanded ³³  you and your ancestors.’

Yeremia 6:23

6:23 Its soldiers are armed with bows and spears.

They are cruel and show no mercy.

They sound like the roaring sea

as they ride forth on their horses.

Lined up in formation like men going into battle

to attack you, Daughter Zion.’” ³⁴ 

Yeremia 36:7

36:7 Perhaps then they will ask the Lord for mercy and will all stop doing the evil things they have been doing. ³⁵  For the Lord has threatened to bring great anger and wrath against these people.” ³⁶ 

Yeremia 50:42

50:42 Its soldiers are armed with bows and spears.

They are cruel and show no mercy.

They sound like the roaring sea

as they ride forth on their horses.

Lined up in formation like men going into battle,

they are coming against you, fair Babylon! ³⁷ 

Yeremia 52:31

Jehoiachin in Exile

52:31 In the thirty-seventh year of the exile of King Jehoiachin of Judah, on the twenty-fifth ³⁸  day of the twelfth month, ³⁹  Evil-Merodach, in the first year of his reign, pardoned ⁴⁰  King Jehoiachin of Judah and released him from prison.

[5:1]  ¹ tn These words are not in the text, but since the words at the end are obviously those of the Lord, they are supplied in the translation here to mark the shift in speaker from 4:29-31 where Jeremiah is the obvious speaker.

[5:1]  ² tn It is not clear who is being addressed here. The verbs are plural so they are not addressed to Jeremiah per se. Since the passage is talking about the people of Jerusalem, it is unlikely they are addressed here except perhaps rhetorically. Some have suggested that the heavenly court is being addressed here as in Job 1:6-8; 2:1-3. It is clear from Jer 23:18, 22; Amos 3:7 that the prophets had access to this heavenly counsel through visions (cf. 1 Kgs 22:19-23), so Jeremiah could have been privy to this speech through that means. Though these are the most likely addressee, it is too presumptuous to supply such an explicit addressee without clearer indication in the text. The translation will just have to run the risk of the probable erroneous assumption by most English readers that the addressee is Jeremiah.

[5:1]  ³ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[5:1]  ⁴ tn Heb “who does justice and seeks faithfulness.”

[5:1]  ⁵ tn Heb “squares. If you can find…if there is one person…then I will…”

[5:1]  ⁶ tn Heb “forgive [or pardon] it.”

[36:3]  ⁷ tn Heb “will turn each one from his wicked way.”

[36:3]  ⁸ tn Heb “their iniquity and their sin.”

[36:3]  sn The offer of withdrawal of punishment for sin is consistent with the principles of Jer 18:7-8 and the temple sermon delivered early in the reign of this king (cf. 26:1-3; 7:5-7).

[33:8]  ⁹ sn Compare Jer 31:34; Ezek 36:25, 33.

[50:20]  ¹⁰ tn Heb “In those days and at that time, oracle of the Lord, the iniquity [or guilt] of Israel will be sought but there will be none and the sins of Judah but they will not be found.” The passive construction “will be sought” raises the question of who is doing the seeking which is not really the main point. The translation has avoided this question by simply referring to the result which is the main point.

[50:20]  ¹¹ sn Compare Jer 31:34 and 33:8.

[50:20]  ¹² tn Heb “Oracle of the Lord.” In this case it is necessary to place this in the first person because this is already in a quote whose speaker is identified as the Lord (v. 18).

[5:7]  ¹³ tn These words are not in the text, but are supplied in the translation to make clear who is speaking.

[5:7]  ¹⁴ tn Heb “How can I forgive [or pardon] you.” The pronoun “you” is second feminine singular, referring to the city. See v. 1.

[5:7]  ¹⁵ tn Heb “your children.”

[5:7]  ¹⁶ tn Heb “and they have sworn [oaths] by not-gods.”

[5:7]  ¹⁷ tn Heb “I satisfied them to the full.”

[5:7]  ¹⁸ tn Heb “they committed adultery.” It is difficult to decide whether literal adultery with other women or spiritual adultery with other gods is meant. The word for adultery is used for both in the book of Jeremiah. For examples of its use for spiritual adultery see 3:8, 9; 9:2. For examples of its use for literal adultery see 7:9; 23:14. The context here could argue for either. The swearing by other gods and the implicit contradiction in their actions in contrast to the expected gratitude for supplying their needs argues for spiritual adultery. However, the reference to prostitution in the next line and the reference to chasing after their neighbor’s wives argues for literal adultery. The translation opts for spiritual adultery because of the contrast implicit in the concessive clause.

[5:7]  ¹⁹ tn There is a great deal of debate about the meaning of this word. Most of the modern English versions follow the lead of lexicographers who relate this word to a noun meaning “troop” and understand it to mean “they trooped together” (cf. BDB 151 s.v. גָּדַד Hithpo.2 and compare the usage in Mic 5:1 [4:14 HT]). A few of the modern English versions and commentaries follow the reading of the Greek and read a word meaning “they lodged” (reading ִיתְגּוֹרְרוּ [yitggorÿru] from I גּוּר [gur; cf. HALOT 177 s.v. Hithpo. and compare the usage in 1 Kgs 17:20] instead of יִתְגֹּדָדוּ [yitggodadu]). W. L. Holladay (Jeremiah [Hermeneia], 1:180) sees a reference here to the cultic practice of cutting oneself in supplication to pagan gods (cf. BDB 151 s.v. גָּדַד Hithpo.1 and compare the usage in 1 Kgs 18:28). The houses of prostitutes would then be a reference to ritual prostitutes at the pagan shrines. The translation follows BDB and the majority of modern English versions.

[5:7]  ²⁰ tn Heb “to a house of a prostitute.”

[5:7]  sn This could be a reference to cultic temple prostitution connected with the pagan shrines. For allusion to this in the OT, see, e.g., Deut 23:17 and 2 Kgs 23:7.

[31:34]  ²¹ tn Heb “teach…, saying, ‘Know the Lord.’” The indirect quote has been chosen for stylistic reasons, i.e., to better parallel the following line.

[31:34]  sn As mentioned in the translator’s note on 9:3 (9:2 HT) “knowing” God in covenant contexts like this involves more than just an awareness of who he is (9:23 [9:22 HT]). It involves an acknowledgment of his sovereignty and whole hearted commitment to obedience to him. This is perhaps best seen in the parallelisms in Hos 4:1; 6:6 where “the knowledge of God” is parallel with faithfulness and steadfast love and in the context of Hos 4 refers to obedience to the Lord’s commands.

[31:34]  ²² sn This statement should be understood against the background of Jer 8:8-9 where class distinctions were drawn and certain people were considered to have more awareness and responsibility for knowing the law and also Jer 5:1-5 and 9:3-9 where the sinfulness of Israel was seen to be universal across these class distinctions and no trust was to be placed in friends, neighbors, or relatives because all without distinction had cast off God’s yoke (i.e., refused to submit themselves to his authority).

[31:34]  ²³ tn The Hebrew particle כִּי (ki) that introduces this clause refers to more than just the preceding clause (i.e., that all will know the Lord) but to all of vv. 31-34a (See BDB 474 s.v. כִּי 3.c).

[18:23]  ²⁴ sn Heb “Do not blot out their sins from before you.” For this anthropomorphic figure which looks at God’s actions as though connected with record books, i.e., a book of wrongdoings to be punished, and a book of life for those who are to live, see e.g., Exod 32:32, 33, Ps 51:1 (51:3 HT); 69:28 (69:29 HT).

[18:23]  ²⁵ tn Heb “in the time of your anger.”

[21:7]  ²⁶ tn Heb “And afterward.”

[21:7]  ²⁷ tn Heb “oracle of the Lord.”

[30:14]  ²⁸ tn Heb “forgotten you.”

[30:14]  ²⁹ tn Heb “attacked you like…with the chastening of a cruel one because of the greatness of your iniquity [and because] your sins are many.” The sentence has been broken down to conform to contemporary English style and better poetic scansion.

[13:14]  ³⁰ tn Or “children along with their parents”; Heb “fathers and children together.”

[13:14]  ³¹ tn Heb “I will not show…so as not to destroy them.”

[44:10]  ³² tn Heb “they” but as H. Freedman (Jeremiah [SoBB], 284) notes the third person is used here to include the people just referred to as well as the current addressees. Hence “your people” or “the people of Judah.” It is possible that the third person again reflects the rhetorical distancing that was referred to earlier in 35:16 (see the translator’s note there for explanation) in which case one might translate “you have shown,” and “you have not revered.”

[44:10]  ³³ tn Heb “to set before.” According to BDB 817 s.v. פָּנֶה II.4.b(g) this refers to “propounding to someone for acceptance or choice.” This is clearly the usage in Deut 30:15, 19; Jer 21:8 and is likely the case here. However, to translate literally would not be good English idiom and “proposed to” might not be correctly understood, so the basic translation of נָתַן (natan) has been used here.

[6:23]  ³⁴ sn Jerualem is personified as a young maiden helpless before enemy attackers.

[36:7]  ³⁵ tn Heb “will turn each one from his wicked way.”

[36:7]  ³⁶ tn Heb “For great is the anger and the wrath which the Lord has spoken against this people.” The translation uses the more active form which is more in keeping with contemporary English style.

[50:42]  ³⁷ tn Heb “daughter Babylon.” The word “daughter” is a personification of the city of Babylon and its inhabitants.

[52:31]  ³⁸ sn The parallel account in 2 Kgs 25:28 has “twenty-seventh.”

[52:31]  ³⁹ sn The twenty-fifth day would be March 20, 561 b.c. in modern reckoning.

[52:31]  ⁴⁰ tn Heb “lifted up the head of.”