Yeremia 10:20

10:20 But our tents have been destroyed.

The ropes that held them in place have been ripped apart. ¹ 

Our children are gone and are not coming back. ² 

There is no survivor to put our tents back up,

no one left to hang their tent curtains in place.

Yeremia 22:11

22:11 “‘For the Lord has spoken about Shallum son of Josiah, who succeeded his father as king of Judah but was carried off into exile. He has said, “He will never return to this land. ³ 

Yeremia 27:10

27:10 Do not listen to them, ⁴  because their prophecies are lies. ⁵  Listening to them will only cause you ⁶  to be taken far away from your native land. I will drive you out of your country and you will die in exile. ⁷ 

Yeremia 31:14

31:14 I will provide the priests with abundant provisions. ⁸ 

My people will be filled to the full with the good things I provide.”

Yeremia 38:26

38:26 If they do this, tell ⁹  them, ‘I was pleading with the king not to send me back to die in the dungeon of Jonathan’s house.’” ¹⁰ 

Yeremia 39:9

39:9 Then Nebuzaradan, the captain of the royal guard, ¹¹  took captive the rest of the people who were left in the city. He carried them off to Babylon along with the people who had deserted to him. ¹² 

Yeremia 43:6

43:6 They also led off all the men, women, children, and royal princesses ¹³  that Nebuzaradan, the captain of the royal guard, had left with Gedaliah, ¹⁴  the son of Ahikam and grandson of Shaphan. This included the prophet Jeremiah and Baruch son of Neriah.

Yeremia 46:19

46:19 Pack your bags for exile,

you inhabitants of poor dear Egypt. ¹⁵ 

For Memphis will be laid waste.

It will lie in ruins ¹⁶  and be uninhabited.

Yeremia 48:7

48:7 “Moab, you trust in the things you do and in your riches.

So you too will be conquered.

Your god Chemosh ¹⁷  will go into exile ¹⁸ 

along with his priests and his officials.

Yeremia 48:15

48:15 Moab will be destroyed. Its towns will be invaded.

Its finest young men will be slaughtered. ¹⁹ 

I, the King, the Lord who rules over all, ²⁰  affirm it! ²¹ 

[10:20]  ¹ tn Heb “My tent has been destroyed and my tent cords have been ripped apart.” For a very similar identification of Jeremiah’s plight with the plight of the personified community see 4:20 and the notes there.

[10:20]  ² tn Heb “my children have gone from me and are no more.”

[10:20]  sn What is being referred to is the exile of the people of the land. This passage could refer to the exiles of 605 b.c., 597 b.c., or more probably be anticipatory of the exile of 588 b.c. since the “tent,” (i.e., the city) is pictured as torn down. The picture of devastation and desolation here should be contrasted with that in Isa 54:2-3.

[22:11]  ³ tn Heb “For thus said the Lord concerning Shallum son of Josiah, king of Judah, who reigned instead of his father who went away from this place: He will not return there again.”

[27:10]  ⁴ tn The words “Don’t listen to them” have been repeated from v. 9a to pick up the causal connection between v. 9a and v. 10 that is formally introduced by a causal particle in v. 10 in the original text.

[27:10]  ⁵ tn Heb “they are prophesying a lie.”

[27:10]  ⁶ tn Heb “lies will result in your being taken far…” (לְמַעַן [lÿma’an] + infinitive). This is a rather clear case of the particle לְמַעַן introducing result (contra BDB 775 s.v. מַעַן note 1. There is no irony in this statement; it is a bold prediction).

[27:10]  ⁷ tn The words “out of your country” are not in the text but are implicit in the meaning of the verb. The words “in exile” are also not in the text but are implicit in the context. These words have been supplied in the translation for clarity.

[31:14]  ⁸ tn Heb “I will satiate the priests with fat.” However, the word translated “fat” refers literally to the fat ashes of the sacrifices (see Lev 1:16; 4:2 and cf. BDB 206 s.v. דֶּשֶׁן 2. The word is used more abstractly for “abundance” or “rich food” (see Job 36:16 and BDB 206 s.v. דֶּשֶׁן 1). The people and the priests were prohibited from eating the fat (Lev 7:23-24).

[38:26]  ⁹ tn Verses 25-26 form a long compound, complex conditional sentence. The condition is found in v. 25 and contains a long quote. The consequence is found in v. 26 and contains another long quote. The Hebrew sentence literally reads: “And if the officials hear that I have talked with you and come to you and say to you, ‘Please tell us what you said to the king. Do not hide from us and we will not kill you [so that we will not kill you] and [tell us] what the king said to you,’ then tell them.” The sentence has been broken up to better conform with contemporary English style.

[38:26]  ¹⁰ tn Heb “I was causing to fall [= presenting] my petition before the king not to send me back to Jonathan’s house to die there.” The word “dungeon of” is supplied in the translation to help the reader connect this petition with Jeremiah’s earlier place of imprisonment where the officials had put him with every intention of letting him die there (37:15-16, 20).

[38:26]  sn See Jer 37:15-16, 20.

[39:9]  ¹¹ tn For the meaning of this phrase see BDB 371 s.v. טַבָּח 2 and compare the usage in Gen 39:1.

[39:9]  ¹² tc The translation is based on an emendation of the text which leaves out “the rest of the people who were left” as a double writing of the same phrase at the beginning of the verse. Some commentators emend the phrase “the rest of the people who were left” (הַנִּשְׁאָרִים וְאֶת יֶתֶר הָעָם, hannish’arim vÿ’et yeter ha’am) to read “the rest of the craftsmen who were left” (וְאֶת יֶתֶר הָאָמוֹן הַנִּשְׁאָרִים, vÿ’et yeter ha’amon hannish’arim) on the basis of the parallel in Jer 52:15 (which does not have הַנִּשְׁאָרִים, hannish’arim). However, it is easier to explain the phrase as a dittography of the phrase at the beginning (which is exactly the same except הָעִיר [ha’ir] follows it). The text is redundant because it refers twice to the same group of people. The Hebrew text reads: “And the rest of the people who were left in the city and the deserters who had deserted to him and the rest of the people Nebuzaradan, the captain of the guard, carried into exile to Babylon.” The text has also been divided up to create two shorter sentences to better conform with contemporary English style.

[43:6]  ¹³ tn Heb “the daughters of the king.” See the translator’s note on 41:10.

[43:6]  ¹⁴ sn This refers to the group mentioned in Jer 40:7 and 41:10. The two groups together constituted all the people who were at Mizpah when Gedaliah was murdered, had been taken captive by Ishmael, had been rescued by Johanan and the other army officers, and had consulted Jeremiah at Geruth Chimham.

[46:19]  ¹⁵ tn Heb “inhabitants of daughter Egypt.” Like the phrase “daughter Zion,” “daughter Egypt” is a poetic personification of the land, here perhaps to stress the idea of defenselessness.

[46:19]  ¹⁶ tn For the verb here see HALOT 675 s.v. II נָצָה Nif and compare the usage in Jer 4:7; 9:11 and 2 Kgs 19:25. BDB derives the verb from יָצַת (so BDB 428 s.v. יָצַת Niph meaning “kindle, burn”) but still give it the meaning “desolate” here and in 2:15 and 9:11.

[48:7]  ¹⁷ sn Chemosh was the national god of Moab (see also Numb 21:29). Child sacrifice appears to have been a part of his worship (2 Kgs 3:27). Solomon built a high place in Jerusalem for him (1 Kgs 11:7), and he appears to have been worshiped in Israel until Josiah tore that high place down (2 Kgs 23:13).

[48:7]  ¹⁸ sn The practice of carrying off the gods of captive nations has already been mentioned in the study note on 43:12. See also Isa 46:1-2 noted there.

[48:15]  ¹⁹ tn Heb “will go down to the slaughter.”

[48:15]  ²⁰ tn Heb “Yahweh of armies.” For an explanation of the translation and meaning of this title see the study note on 2:19.

[48:15]  ²¹ tn Heb “Oracle of the King whose name is Yahweh of armies.” The first person form has again been adopted because the Lord is the speaker throughout this oracle/ these oracles (cf. v. 1).