Yeremia 7:7

7:7 If you stop doing these things, ¹  I will allow you to continue to live in this land ²  which I gave to your ancestors as a lasting possession. ³ 

Yeremia 7:33

7:33 Then the dead bodies of these people will be left on the ground for the birds and wild animals to eat. ⁴  There will not be any survivors to scare them away.

Yeremia 8:5

8:5 Why, then, do these people of Jerusalem ⁵ 

continually turn away from me in apostasy?

They hold fast to their deception. ⁶ 

They refuse to turn back to me. ⁷ 

Yeremia 10:19

10:19 And I cried out, ⁸  “We are doomed! ⁹ 

Our wound is severe!

We once thought, ‘This is only an illness.

And we will be able to bear it!’ ¹⁰ 

Yeremia 13:25

13:25 This is your fate,

the destiny to which I have appointed you,

because you have forgotten me

and have trusted in false gods.

Yeremia 14:11

Judgment for Believing the Misleading Lies of the False Prophets

14:11 Then the Lord said to me, “Do not pray for good to come to these people! ¹¹ 

Yeremia 16:2

16:2 “Do not get married and do not have children here in this land.

Yeremia 19:12

19:12 I, the Lord, say: ¹²  ‘That is how I will deal with this city and its citizens. I will make it like Topheth.

Yeremia 20:18

20:18 Why did I ever come forth from my mother’s womb?

All I experience is trouble and grief,

and I spend my days in shame. ¹³ 

Yeremia 22:1

22:1 The Lord told me, ¹⁴  “Go down ¹⁵  to the palace of the king of Judah. Give him a message from me there. ¹⁶ 

Yeremia 23:6

23:6 Under his rule ¹⁷  Judah will enjoy safety ¹⁸ 

and Israel will live in security. ¹⁹ 

This is the name he will go by:

‘The Lord has provided us with justice.’ ²⁰ 

Yeremia 28:7

28:7 But listen to what I say to you and to all these people. ²¹ 

Yeremia 29:29

29:29 Zephaniah the priest read that letter to the prophet Jeremiah. ²² 

Yeremia 38:21

38:21 But if you refuse to surrender, the Lord has shown me a vision of what will happen. Here is what I saw:

Yeremia 52:28

52:28 Here is the official record of the number of people ²³  Nebuchadnezzar carried into exile: In the seventh year, ²⁴  3,023 Jews;

[7:7]  ¹ tn The translation uses imperatives in vv. 5-6 followed by the phrase, “If you do all this,” to avoid the long and complex sentence structure of the Hebrew sentence which has a series of conditional clauses in vv. 5-6 followed by a main clause in v. 7.

[7:7]  ² tn Heb “live in this place, in this land.”

[7:7]  ³ tn Heb “gave to your fathers [with reference to] from ancient times even unto forever.”

[7:33]  ⁴ tn Heb “Their dead bodies will be food for the birds of the air and the beasts of the earth.”

[8:5]  ⁵ tc The text is quite commonly emended, changing שׁוֹבְבָה הָעָם (shovÿvah ha’am) to שׁוֹבָב הָעָם (shovav ha’am) and omitting יְרוּשָׁלַםִ (yÿrushalaim); this is due to the anomaly of a feminine singular verb with a masculine singular subject and the fact that the word “Jerusalem” is absent from one Hebrew ms and the LXX. However, it is possible that this is a case where the noun “Jerusalem” is a defining apposition to the word “these people,” an apposition which GKC 425 §131.k calls “permutation.” In this case the verb could be attracted to the appositional noun and there would be no reason to emend the text. The MT is undoubtedly the harder reading and is for that reason to be preferred.

[8:5]  map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[8:5]  ⁶ tn Or “to their allegiance to false gods,” or “to their false professions of loyalty”; Heb “to deceit.” Either “to their mistaken beliefs” or “to their allegiance to false gods” would fit the preceding context. The former is more comprehensive than the latter and was chosen for that reason.

[8:5]  ⁷ sn There is a continuing play on the same root word used in the preceding verse. Here the words “turn away from me,” “apostasy,” and “turn back to me” are all forms from the root that was translated “go the wrong way” and “turn around” in v. 4. The intended effect is to contrast Judah’s recalcitrant apostasy with the usual tendency to try and correct one’s mistakes.

[10:19]  ⁸ tn The words, “And I cried out” are not in the text. It is not altogether clear who the speaker is in vv. 19-25. The words of vv. 19-20 would best be assigned to a personified Jerusalem who laments the destruction of her city (under the figure of a tent) and the exile of her children (under the figure of children). However, the words of v. 21 which assign responsibility to the rulers do not fit well in the mouth of the people but do fit Jeremiah. The words of v. 22 are very appropriate to Jeremiah being similar to the report in 4:19-20. Likewise the words of v. 23 which appear to express man’s incapacity to control his own destiny and his resignation to the fate which awaits him in the light of v. 24 seem more appropriate to Jeremiah than to the people. There has been no indication elsewhere that the people have shown any indication of being resigned to their fate or willing to accept their punishment. Though the issue is far from resolved a majority of commentators see Jeremiah as the speaker so identifying himself with their fate that he speaks as though he were this personified figure. It is not altogether out of the question, however, that the speaker throughout is personified Jerusalem though I know of no commentator who takes that view. For those who are interested, the most thorough discussion of the issue is probably to be found in W. McKane, Jeremiah (ICC), 1:230-35, especially 233-35. Rendering the pronouns throughout as “we” and “our” alleviates some of the difficulty but some speaker needs to be identified in the introduction to allay any possible confusion. Hence I have opted for what is the majority view.

[10:19]  ⁹ tn Heb “Woe to me on account of my wound.” The words “woe to” in many contexts carry the connotation of hopelessness and of inevitable doom (cf. 1 Sam 4:7, 8; Isa 6:5), hence a “deadly blow.” See also the usage in 4:13, 31; 6:4 and the notes on 4:13. For the rendering of the pronoun as “we” and “our” here and in the verses to follow see the preceding note.

[10:19]  ¹⁰ tn Some interpret this as a resignation to the punishment inflicted and translate “But I said, ‘This is my punishment and I will just need to bear it.’” This is unlikely given the meaning and usage of the word rendered “sickness” (חֳלִי, khali), the absence of the pronoun “my,” and the likelihood that the particle אַךְ means “only” not “indeed” (cf. BDB s.v. אַךְ 2.b and compare its usage in v. 24).

[10:19]  sn What is being referred to here is the feeling that was encouraged by the false prophets that the ill fortunes of the nation were just temporary setbacks and everything would soon get better (cf. 6:14; 8:11).

[14:11]  ¹¹ tn Heb “on behalf of these people for benefit.”

[19:12]  ¹² tn This phrase (Heb “Oracle of the Lord”) has been handled this way on several occasions when it occurs within first person addresses where the Lord is the speaker. See, e.g., 16:16; 17:24; 18:6.

[20:18]  ¹³ tn Heb “Why did I come forth from the womb to see [= so that I might see] trouble and grief and that my days might be consumed in shame.”

[22:1]  ¹⁴ tn The word “me “ is not in the text. It is, however, implicit and is supplied in the translation for clarity.

[22:1]  ¹⁵ sn The allusion here is to going down from the temple to the palace which was on a lower eminence. See 36:12 in its context.

[22:1]  ¹⁶ tn Heb “And speak there this word:” The translation is intended to eliminate an awkward and lengthy sentence.

[23:6]  ¹⁷ tn Heb “In his days [= during the time he rules].”

[23:6]  ¹⁸ tn Parallelism and context (cf. v. 4) suggest this nuance for the word often translated “be saved.” For this nuance elsewhere see Ps 119:117; Prov 28:18 for the verb (יָשַׁע [yasha’] in the Niphal); and Ps 12:6; Job 5:4, 11 for the related noun (יֶשַׁע, yesha’).

[23:6]  ¹⁹ sn It should be noted that this brief oracle of deliverance implies the reunification of Israel and Judah under the future Davidic ruler. Jeremiah has already spoken about this reunification earlier in 3:18 and will have more to say about it in 30:3; 31:27, 31. This same ideal was espoused in the prophecies of Hosea (1:10-11 [2:1-2 HT]), Isaiah (11:1-4, 10-12), and Ezekiel (37:15-28) all of which have messianic and eschatological significance.

[23:6]  ²⁰ tn Heb “his name will be called ‘The Lord our righteousness’.”

[23:6]  sn The Hebrew word translated “justice” here is very broad in its usage, and it is hard to catch all the relevant nuances for this word in this context. It is used for “vindication” in legal contexts (see, e.g., Job 6:29), for “deliverance” or “salvation” in exilic contexts (see, e.g., Isa 58:8), and in the sense of ruling, judging with “justice” (see, e.g., Lev 19:15; Isa 32:1). Here it probably sums up the justice that the Lord provides through raising up this ruler as well as the safety, security, and well-being that result (see vv. 5-6a). In the NT this takes on soteriological connotations (see 1 Cor 1:31 in its context).

[28:7]  ²¹ tn Heb “Listen to this word/message which I am about to speak in your ears and the ears of all these people.”

[29:29]  ²² tn Heb “in the ears of Jeremiah the prophet.”

[52:28]  ²³ tn Heb “these are the people.”

[52:28]  ²⁴ sn This would be 597 b.c.