Yeremia 17:22

17:22 Do not carry any loads out of your houses or do any work on the Sabbath day. ¹  But observe the Sabbath day as a day set apart to the Lord, ²  as I commanded your ancestors. ³ 

Yeremia 24:6

24:6 I will look after their welfare ⁴  and will restore them to this land. There I will build them up and will not tear them down. I will plant them firmly in the land ⁵  and will not uproot them. ⁶ 

Yeremia 32:5

32:5 Zedekiah will be carried off to Babylon and will remain there until I have fully dealt with him. ⁷  I, the Lord, affirm it! ⁸  Even if you ⁹  continue to fight against the Babylonians, ¹⁰  you cannot win.’”

Yeremia 32:21

32:21 You used your mighty power and your great strength to perform miracles and amazing deeds and to bring great terror on the Egyptians. By this means you brought your people Israel out of the land of Egypt. ¹¹ 

Yeremia 35:2

35:2 “Go to the Rechabite community. ¹²  Invite them to come into one of the side rooms ¹³  of the Lord’s temple and offer them some wine to drink.”

Yeremia 38:14

Jeremiah Responds to Zedekiah’s Request for Secret Advice

38:14 Some time later ¹⁴  Zedekiah sent and had Jeremiah brought to him at the third entrance ¹⁵  of the Lord’s temple. The king said to Jeremiah, “I would like to ask you a question. Do not hide anything from me when you answer.” ¹⁶ 

[17:22]  ¹ tn Heb “Do not carry any loads out of your houses on the Sabbath day and do not do any work.” Translating literally might give the wrong impression that they were not to work at all. The phrase “on the Sabbath day” is, of course, intended to qualify both prohibitions.

[17:22]  ² tn Heb “But sanctify [or set apart as sacred] the Sabbath day.” The idea of setting it apart as something sacred to the Lord is implicit in the command. See the explicit statements of this in Exod 20:10; 31:5; 35:2; Lev 24:8. For some readers the idea of treating the Sabbath day as something sacred won’t mean much without spelling the qualification out specifically. Sabbath observance was not just a matter of not working.

[17:22]  ³ tn Heb “fathers.”

[24:6]  ⁴ tn Heb “I will set my eyes upon them for good.” For the nuance of “good” see Jer 21:10; Amos 9:4 (in these cases the opposite of harm; see BDB 375 s.v. טוֹבָה 1).

[24:6]  ⁵ tn The words “There” and “firmly in the land” are not in the text but are implicit from the connection and the metaphor. They are supplied in the translation for clarity.

[24:6]  ⁶ sn For these terms see Jer 1:10.

[32:5]  ⁷ tn This is the verb (פָּקַד, paqad) that has been met with several times in the book of Jeremiah, most often in the ominous sense of “punish” (e.g., 6:15; 11:22; 23:24) but also in the good sense of “resume concern for” (e.g., 27:22; 29:10). Here it is obviously in the ominous sense referring to his imprisonment and ultimate death (52:11).

[32:5]  sn Compare Jer 34:2-3 for this same prophecy. The incident in Jer 34:1-7 appears to be earlier than this one. Here Jeremiah is confined to the courtyard of the guardhouse; there he appears to have freedom of movement.

[32:5]  ⁸ tn Heb “Oracle of the Lord.”

[32:5]  ⁹ sn The pronouns are plural here, referring to the people of Judah and Jerusalem. Jeremiah had counseled that they surrender (cf. 27:12; 21:8-10) because they couldn’t succeed against the Babylonian army even under the most favorable circumstances (37:3-10).

[32:5]  ¹⁰ tn Heb “The Chaldeans.” See the study note on 21:4 for further explanation.

[32:21]  ¹¹ tn Heb “You brought your people Israel out of the land of Egypt with signs and wonders and with a mighty hand and with outstretched arm and with great terror.” For the figurative expressions involved here see the marginal notes on 27:5. The sentence has been broken down to better conform to contemporary English style.

[35:2]  ¹² tn Heb “the house of the Rechabites.” “House” is used here in terms of “household” or “family” (cf. BDB 109 s.v. בַּיִת 5.a, b).

[35:2]  sn Nothing is known about the Rechabite community other than what is said about them in this chapter. From vv. 7-8 it appears that they were a nomadic tribe that had resisted settling down and taking up farming. They had also agreed to abstain from drinking wine. Most scholars agree in equating the Jonadab son of Rechab mentioned as the leader who had instituted these strictures as the same Jonadab who assisted Jehu in his religious purge of Baalism following the reign of Ahab (2 Kgs 10:15, 23-24). If this is the case, the Rechabites followed these same rules for almost 250 years because Jehu’s purge of Baalism and the beginning of his reign was in 841 b.c. and the incident here took place some time after Jehoiakim’s rebellion in 603 b.c. (see the study note on v. 1).

[35:2]  ¹³ sn This refers to one of the rooms built on the outside of the temple that were used as living quarters for the priests and for storage rooms (cf. Neh 13:4-5; 1 Kgs 6:5; 1 Chr 28:12; 2 Chr 31:11 and compare Ezek 41:1-14).

[38:14]  ¹⁴ tn The words “Some time later” are not in the text but are a way of translating the conjunction “And” or “Then” that introduces this narrative.

[38:14]  ¹⁵ sn The precise location of this entrance is unknown since it is mentioned nowhere else in the OT. Many commentators equate this with the “king’s outer entry” (mentioned in 2 Kgs 16:18) which appears to have been a private entryway between the temple and the palace.

[38:14]  ¹⁶ tn The words “when you answer” are not in the text but are implicit in the connection. They are supplied in the translation for the sake of clarity and smoothness of style.