Yeremia 11:20

11:20 So I said to the Lord, ¹ 

“O Lord who rules over all, ²  you are a just judge!

You examine people’s hearts and minds. ³ 

I want to see you pay them back for what they have done

because I trust you to vindicate my cause.” ⁴ 

Yeremia 18:20

18:20 Should good be paid back with evil?

Yet they are virtually digging a pit to kill me. ⁵ 

Just remember how I stood before you

pleading on their behalf ⁶ 

to keep you from venting your anger on them. ⁷ 

Yeremia 20:12

20:12 O Lord who rules over all, ⁸  you test and prove the righteous.

You see into people’s hearts and minds. ⁹ 

Pay them back for what they have done

because I trust you to vindicate my cause.

Yeremia 25:10

25:10 I will put an end to the sounds of joy and gladness, to the glad celebration of brides and grooms in these lands. ¹⁰  I will put an end to the sound of people grinding meal. I will put an end to lamps shining in their houses. ¹¹ 

Yeremia 29:22

29:22 And all the exiles of Judah who are in Babylon will use them as examples when they put a curse on anyone. They will say, “May the Lord treat you like Zedekiah and Ahab whom the king of Babylon roasted to death in the fire!” ¹² 

[11:20]  ¹ tn The words “So I said to the Lord” are not in the text but are implicit from the context. They are supplied in the translation for clarity to show the shift in address.

[11:20]  ² tn Heb “Yahweh of armies.”

[11:20]  sn For the significance of the term see the notes at 2:19 and 7:3.

[11:20]  ³ tn Heb “Lord of armies, just judge, tester of kidneys and heart.” The sentence has been broken up to avoid a long and complex English sentence. The translation is more in keeping with contemporary English style. In Hebrew thought the “kidneys” were thought of as the seat of the emotions and passions and the “heart” was viewed as the seat of intellect, conscience, and will. The “heart” and the “kidneys” are often used figuratively for the thoughts, emotions, motives, and drives that are thought to be seated in them.

[11:20]  ⁴ tn Heb “Let me see your retribution [i.e., see you exact retribution] from them because I reveal my cause [i.e., plea for justice] to you.”

[18:20]  ⁵ tn Or “They are plotting to kill me”; Heb “They have dug a pit for my soul.” This is a common metaphor for plotting against someone. See BDB 500 s.v. כָּרָה Qal and for an example see Pss 7:16 (7:15 HT) in its context.

[18:20]  ⁶ tn Heb “to speak good concerning them” going back to the concept of “good” being paid back with evil.

[18:20]  ⁷ tn Heb “to turn back your anger from them.”

[18:20]  sn See Jer 14:7-9, 19-21 and 15:1-4 for the idea.

[20:12]  ⁸ tn Heb “Yahweh of armies.”

[20:12]  sn See the study note on 2:19 for explanation of this title for God.

[20:12]  ⁹ tn Heb “Lord of armies, the one who tests the righteous, who sees kidneys and heart.” The sentence has been broken up to avoid a long and complex English sentence. The translation is more in keeping with contemporary English style.

[20:12]  sn This verse is almost an exact duplication of the petition in one of Jeremiah’s earlier prayers and complaints. See Jer 11:20 and notes there for explanation of the Hebrew psychology underlying the use of “kidneys and heart” here. For the thoughts expressed here see Ps 17.

[25:10]  ¹⁰ sn Compare Jer 7:24 and 16:9 for this same dire prediction limited to Judah and Jerusalem.

[25:10]  ¹¹ sn The sound of people grinding meal and the presence of lamps shining in their houses were signs of everyday life. The Lord is going to make these lands desolate (v. 11) destroying all signs of life. (The statement is, of course, hyperbolic or poetic exaggeration; even after the destruction of Jerusalem many people were left in the land.) For these same descriptions of everyday life applying to the end of life see the allegory in Eccl 12:3-6.

[29:22]  ¹² sn Being roasted to death in the fire appears to have been a common method of execution in Babylon. See Dan 3:6, 19-21. The famous law code of the Babylonian king Hammurabi also mandated this method of execution for various crimes a thousand years earlier. There is a satirical play on words involving their fate, “roasted them to death” (קָלָם, qalam), and the fact that that fate would become a common topic of curse (קְלָלָה, qÿlalah) pronounced on others in Babylon.