Yeremia 2:17

2:17 You have brought all this on yourself, Israel, ¹ 

by deserting the Lord your God when he was leading you along the right path. ² 

Yeremia 2:19

2:19 Your own wickedness will bring about your punishment.

Your unfaithful acts will bring down discipline on you. ³ 

Know, then, and realize how utterly harmful ⁴ 

it was for you to reject me, the Lord your God, ⁵ 

to show no respect for me,” ⁶ 

says the Lord God who rules over all. ⁷ 

Ulangan 31:17-18

31:17 At that time ⁸  my anger will erupt against them ⁹  and I will abandon them and hide my face from them until they are devoured. Many disasters and distresses will overcome ¹⁰  them ¹¹  so that they ¹²  will say at that time, ‘Have not these disasters ¹³  overcome us ¹⁴  because our ¹⁵  God is not among us ¹⁶ ?’ 31:18 But I will certainly ¹⁷  hide myself at that time because of all the wickedness they ¹⁸  will have done by turning to other gods.

Ezra 9:6

9:6 I prayed, ¹⁹ 

“O my God, I am ashamed and embarrassed to lift my face to you, my God! For our iniquities have climbed higher than our heads, and our guilt extends to the heavens.

Yehezkiel 36:32

36:32 Understand that ²⁰  it is not for your sake I am about to act, declares the sovereign Lord. Be ashamed and embarrassed by your behavior, O house of Israel.

[2:17]  ¹ tn Heb “Are you not bringing this on yourself.” The question is rhetorical and expects a positive answer.

[2:17]  ² tn Heb “at the time of leading you in the way.”

[2:19]  ³ tn Or “teach you a lesson”; Heb “rebuke/chide you.”

[2:19]  ⁴ tn Heb “how evil and bitter.” The reference is to the consequences of their acts. This is a figure of speech (hendiadys) where two nouns or adjectives joined by “and” introduce a main concept modified by the other noun or adjective.

[2:19]  ⁵ tn Heb “to leave the Lord your God.” The change in person is intended to ease the problem of the rapid transition, which is common in Hebrew style but not in English, from third to first person between this line and the next.

[2:19]  ⁶ tn Heb “and no fear of me was on you.”

[2:19]  ⁷ tn Heb “the Lord Yahweh, [the God of] hosts.” For the title Lord God see the study note on 1:6. For the title “who rules over all” see the following study note. The title “the Lord who rules over all” is a way of rendering the title “Yahweh of armies.” It is an abbreviation of a longer title “Yahweh the God of armies” which occurs five times in Jeremiah (see, e.g., 44:7). The abbreviated title occurs seventy-seven times in the book of Jeremiah. On thirty-two occasions it is further qualified by the title “the God of Israel,” showing his special relation to Israel. On six occasions it is preceded by the title “Lord” (see, e.g., 46:10) and twice it is preceded by the title “the King” (see, e.g., 51:17). Both titles emphasize his sovereignty. Twice it is said that he is the maker of all things (10:16; 51:19), and once it is said that he made the earth and the people and animals on it and gives them into the control of whomever he wishes (27:4-5). On two occasions it is emphasized that he also made the heavenly elements and controls the natural elements of wind, rain, thunder, and hail (31:35; 51:14-16). All this is consistent with usage elsewhere where the “armies” over which he has charge are identified as (1) the angels which surround his throne (Isa 6:3, 5; 1 Kgs 22:19) and which he sends to protect his servants (2 Kgs 6:17), (2) the natural forces of thunder, rain, and hail (Isa 29:6; Josh 10:11; Judg 5:4, 5) through which he sends the enemy into panic and “gums” up their chariot wheels, (3) the armies of Israel (1 Sam 17:45) which he leads into battle (Num 10:34-35; Josh 5:14, 15) and for whom he fights as a mighty warrior (Exod 15:3; Isa 42:13; Ps 24:8), and even (4) the armies of the nations which he musters against his disobedient people (Isa 13:14). This title is most commonly found in the messenger formula “Thus says…” introducing both oracles of judgment (on Israel [e.g., 9:7, 15] and on the nations [e.g. 46:19; 50:18]; and see in general 25:29-32). It emphasizes his sovereignty as the king and creator, the lord of creation and of history, and the just judge who sees and knows all (11:20; 20:12) and judges each person and nation according to their actions (Jer 32:18-19). In the first instance (in the most dominant usage) this will involve the punishment of his own people through the agency of the Babylonians (cf., e.g., 25:8-9). But it will also include the punishment of all nations, including Babylon itself (cf. Jer 25:17-26, 32-38), and will ultimately result in the restoration of his people and a new relation with them (30:8; 31:35-37).

[31:17]  ⁸ tn Heb “on that day.” This same expression also appears later in the verse and in v. 18.

[31:17]  ⁹ tn Heb “him.” Smr, LXX, and the Targums read the plural “them.” See note on the first occurrence of “they” in v. 16.

[31:17]  ¹⁰ tn Heb “find,” “encounter.”

[31:17]  ¹¹ tn Heb “him.” Smr, LXX, and the Targums read the plural “them.” See note on the first occurrence of “they” in v. 16.

[31:17]  ¹² tn Heb “he.” Smr, LXX, and the Targums read the plural “they.” See note on the first occurrence of “they” in v. 16.

[31:17]  ¹³ tn Heb “evils.”

[31:17]  ¹⁴ tn Heb “me.” Smr, LXX, and the Targums read the plural “us,” which is necessary in any case in the translation because of contemporary English style.

[31:17]  ¹⁵ tn Heb “my.”

[31:17]  ¹⁶ tn Heb “me.” Smr, LXX, and the Targums read the plural “us,” which is necessary in any case in the translation because of contemporary English style.

[31:18]  ¹⁷ tn The Hebrew text uses the infinitive absolute for emphasis, which the translation indicates with “certainly.”

[31:18]  ¹⁸ tn Heb “he.” Smr, LXX, and the Targums read the plural “they.” See note on the first occurrence of “they” in v. 16.

[9:6]  ¹⁹ tn Heb “I said.”

[36:32]  ²⁰ tn Heb “Let it be known.”