Yeremia 7:2

7:2 “Stand in the gate of the Lord’s temple and proclaim ¹  this message: ‘Listen, all you people of Judah who have passed through these gates to worship the Lord. ²  Hear what the Lord has to say.

Yeremia 8:1

8:1 The Lord says, “When that time comes, ³  the bones of the kings of Judah and its leaders, the bones of the priests and prophets and of all the other people who lived in Jerusalem will be dug up from their graves.

Yeremia 8:3

8:3 However, I will leave some of these wicked people alive and banish them to other places. But wherever these people who survive may go, they will wish they had died rather than lived,” ⁴  says the Lord who rules over all. ⁵ 

Yeremia 10:14

10:14 All these idolaters ⁶  will prove to be stupid and ignorant.

Every goldsmith will be disgraced by the idol he made.

For the image he forges is merely a sham. ⁷ 

There is no breath in any of those idols. ⁸ 

Yeremia 25:8

25:8 “Therefore, the Lord who rules over all ⁹  says, ‘You have not listened to what I said. ¹⁰ 

Yeremia 26:10

26:10 However, some of the officials ¹¹  of Judah heard about what was happening ¹²  and they rushed up to the Lord’s temple from the royal palace. They set up court ¹³  at the entrance of the New Gate of the Lord’s temple. ¹⁴ 

Yeremia 31:37

31:37 The Lord says, “I will not reject all the descendants of Israel

because of all that they have done. ¹⁵ 

That could only happen if the heavens above could be measured

or the foundations of the earth below could all be explored,” ¹⁶ 

says the Lord. ¹⁷ 

Yeremia 43:5

43:5 Instead Johanan son of Kareah and all the army officers led off all the Judean remnant who had come back to live in the land of Judah from all the nations where they had been scattered. ¹⁸ 

Yeremia 45:4

45:4 The Lord told Jeremiah, ¹⁹  “Tell Baruch, ²⁰  ‘The Lord says, “I am about to tear down what I have built and to uproot what I have planted. I will do this throughout the whole earth. ²¹ 

Yeremia 47:4

47:4 For the time has come

to destroy all the Philistines.

The time has come to destroy all the help

that remains for Tyre ²²  and Sidon. ²³ 

For I, the Lord, will ²⁴  destroy the Philistines,

that remnant that came from the island of Crete. ²⁵ 

Yeremia 49:24

49:24 The people of Damascus will lose heart and turn to flee.

Panic will grip them.

Pain and anguish will seize them

like a woman in labor.

Yeremia 50:37

50:37 Destructive forces will come against her horses and her ²⁶  chariots.

Destructive forces will come against all the foreign troops within her; ²⁷ 

they will be as frightened as women! ²⁸ 

Destructive forces will come against her treasures;

they will be taken away as plunder!

Yeremia 51:7

51:7 Babylonia had been a gold cup in the Lord’s hand.

She had made the whole world drunk.

The nations had drunk from the wine of her wrath. ²⁹ 

So they have all gone mad. ³⁰ 

Yeremia 51:52

51:52 Yes, but the time will certainly come,” ³¹  says the Lord, ³² 

“when I will punish her idols.

Throughout her land the mortally wounded will groan.

[7:2]  ¹ tn Heb “Proclaim there…” The adverb is unnecessary in English style.

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

[8:1]  ³ tn Heb “At that time.”

[8:3]  ⁴ tn Heb “Death will be chosen rather than life by the remnant who are left from this wicked family in all the places where I have banished them.” The sentence is broken up and restructured to avoid possible confusion because of the complexity of the English to some modern readers. There appears to be an extra “those who are left” that was inadvertently copied from the preceding line. It is missing from one Hebrew ms and from the Greek and Syriac versions and is probably not a part of the original text.

[8:3]  ⁵ tn Heb “Yahweh of armies.”

[8:3]  sn For the significance of this title see the notes at 2:19 and 7:3.

[10:14]  ⁶ tn Heb “Every man.” But in the context this is not a reference to all people without exception but to all idolaters. The referent is made explicit for the sake of clarity.

[10:14]  ⁷ tn Or “nothing but a phony god”; Heb “a lie/falsehood.”

[10:14]  ⁸ tn Heb “There is no breath in them.” The referent is made explicit so that no one will mistakenly take it to refer to the idolaters or goldsmiths.

[25:8]  ⁹ tn Heb “Yahweh of armies.”

[25:8]  sn See the study note on 2:19 for an explanation of this title.

[25:8]  ¹⁰ tn Heb “You have not listened to my words.”

[26:10]  ¹¹ sn These officials of Judah were officials from the royal court. They may have included some of the officials mentioned in Jer 36:12-25. They would have been concerned about any possible “illegal” proceedings going on in the temple.

[26:10]  ¹² tn Heb “these things.”

[26:10]  ¹³ tn Heb “they sat” or “they took their seats.” However, the context is one of judicial trial.

[26:10]  sn The gateway or gate complex of an ancient Near Eastern city was often used for court assemblies (cf. Deut 21:19; 22:15; Ruth 4:1; Isa 29:21). Here the gate of the temple was used for the convening of a court to try Jeremiah for the charge of being a false prophet.

[26:10]  ¹⁴ tn The translation follows many Hebrew mss and ancient versions in reading the word “house” (= temple) here. The majority of Hebrew mss do not have this word. It is, however, implicit in the construction “the New Gate of the Lord.”

[26:10]  sn The location of the New Gate is uncertain. It is mentioned again in Jer 36:10 where it is connected with the upper (i.e., inner) court of the temple. Some equate it with the Upper Gate that Jotham rebuilt during his reign (2 Kgs 15:35; Jotham reigned from 750-735 b.c.). That gate, however, has already been referred to as the Upper Gate of Benjamin in Jer 20:2 (for more detail see the study note there) and would not likely have been called something different here.

[31:37]  ¹⁵ sn This answers Jeremiah’s question in 14:19.

[31:37]  ¹⁶ tn Heb “If the heavens above could be measured or the foundations of the earth below be explored, then also I could reject all the seed of Israel for all they have done.”

[31:37]  ¹⁷ tn Heb “Oracle of the Lord.”

[43:5]  ¹⁸ sn These are the people who are referred to in Jer 40:11-12.

[45:4]  ¹⁹ tn The words, “The Lord told Jeremiah” are not in the text but are implicit in the address that follows, “Thus you shall say to him.” These words are supplied in the translation for clarity.

[45:4]  ²⁰ tn Heb “Thus you shall say to him [i.e., Baruch].”

[45:4]  ²¹ tn Heb “and this is with regard to the whole earth.” The feminine pronoun הִיא (hi’) at the end refers to the verbal concepts just mentioned, i.e., this process (cf. GKC 459 §144.b and compare the use of the feminine singular suffix in the same function GKC 440-41 §135.p). The particle אֶת (’et) is here functioning to introduce emphatically the object of the action (cf. BDB 85 s.v. I אֵת 3.α). There is some debate whether אֶרֶץ (’erets) here applies to the whole land of Israel or to the whole earth. However, the reference to “all mankind” (Heb “all flesh”) in the next verse as well as “anywhere you go” points to “the whole earth” as the referent.

[47:4]  ²² map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.

[47:4]  ²³ map For location see Map1 A1; JP3 F3; JP4 F3.

[47:4]  ²⁴ tn Heb “For the Lord will.” The first person style has been adopted because the Lord is speaking (cf. v. 2).

[47:4]  ²⁵ sn All the help that remains for Tyre and Sidon and that remnant that came from the island of Crete appear to be two qualifying phrases that refer to the Philistines, the last with regard to their origin and the first with regard to the fact that they were allies that Tyre and Sidon depended on. “Crete” is literally “Caphtor” which is generally identified with the island of Crete. The Philistines had come from there (Amos 9:7) in the wave of migration from the Aegean Islands during the twelfth and eleventh century and had settled on the Philistine plain after having been repulsed from trying to enter Egypt.

[50:37]  ²⁶ tn Hebrew has “his” in both cases here whereas the rest of the possessive pronouns throughout vv. 35-37 are “her.” There is no explanation for this switch unless the third masculine singular refers as a distributive singular to the soldiers mentioned in the preceding verse (cf. GKC 464 §145.l). This is probably the case here, but to refer to “their horses and their chariots” in the midst of all the “her…” might create more confusion than what it is worth to be that pedantic.

[50:37]  ²⁷ tn Or “in the country,” or “in her armies”; Heb “in her midst.”

[50:37]  ²⁸ tn Heb “A sword against his horses and his chariots and against all the mixed company [or mixed multitude] in her midst and they will become like women.” The sentence had to be split up because it is too long and the continuation of the second half with its consequential statement would not fit together with the first half very well. Hence the subject and verb have been repeated. The Hebrew word translated “foreign troops” (עֶרֶב, ’erev) is the same word that is used in 25:20 to refer to the foreign peoples living in Egypt and in Exod 12:38 for the foreign people that accompanied Israel out of Egypt. Here the word is translated contextually to refer to foreign mercenaries, an identification that most of the commentaries and many of the modern English versions accept (see, e.g., J. Bright, Jeremiah [AB], 355; NRSV; NIV). The significance of the simile “they will become like women” has been spelled out for the sake of clarity.

[51:7]  ²⁹ tn The words “of her wrath” are not in the Hebrew text but are supplied in the translation to help those readers who are not familiar with the figure of the “cup of the Lord’s wrath.”

[51:7]  sn The figure of the cup of the Lord’s wrath invoked in Jer 25:15-29 is invoked again here and Babylon is identified as the agent through which the wrath of the Lord is visited on the other nations. See the study note on 25:15 for explanation and further references.

[51:7]  ³⁰ tn Heb “upon the grounds of such conditions the nations have gone mad.”

[51:52]  ³¹ tn Heb “that being so, look, days are approaching.” Here לָכֵן (lakhen) introduces the Lord’s response to the people’s lament (v. 51). It has the force of “yes, but” or “that may be true.” See Judg 11:8 and BDB 486-87 s.v. כֵּן 3.d.

[51:52]  ³² tn Heb “Oracle of the Lord.”