Yeremia 1:8

1:8 Do not be afraid of those to whom I send you, ¹  for I will be with you to protect ²  you,” says the Lord.

Yeremia 4:12

4:12 No, ³  a wind too strong for that will come at my bidding.

Yes, even now I, myself, am calling down judgment on them.’ ⁴ 

Yeremia 8:21

8:21 My heart is crushed because my dear people ⁵  are being crushed. ⁶ 

I go about crying and grieving. I am overwhelmed with dismay. ⁷ 

Yeremia 9:6

9:6 They do one act of violence after another,

and one deceitful thing after another. ⁸ 

They refuse to pay attention to me,” ⁹ 

says the Lord.

Yeremia 23:31

23:31 I, the Lord, affirm ¹⁰  that I am opposed to those prophets who are using their own tongues to declare, ‘The Lord declares….’ ¹¹ 

Yeremia 28:2

28:2 “The Lord God of Israel who rules over all ¹²  says, ‘I will break the yoke of servitude ¹³  to the king of Babylon.

Yeremia 29:27

29:27 You should have reprimanded Jeremiah from Anathoth who is pretending to be a prophet among you! ¹⁴ 

Yeremia 33:1

The Lord Promises a Second Time to Restore Israel and Judah

33:1 The Lord spoke ¹⁵  to Jeremiah a second time while he was still confined in the courtyard of the guardhouse. ¹⁶ 

Yeremia 39:11

39:11 Now King Nebuchadnezzar of Babylon had issued orders concerning Jeremiah. He had passed them on through Nebuzaradan, the captain of his royal guard, ¹⁷ 

Yeremia 44:16

44:16 “We will not listen to what you claim the Lord has spoken to us! ¹⁸ 

Yeremia 52:34

52:34 He was given daily provisions by the king of Babylon for the rest of his life until the day he died.

[1:8]  ¹ tn Heb “be afraid of them.” The antecedent is the “whomever” in v. 7.

[1:8]  ² tn Heb “rescue.”

[4:12]  ³ tn The word “No” is not in the text but is carried over from the connection with the preceding line “not for…”

[4:12]  ⁴ tn Heb “will speak judgments against them.”

[8:21]  ⁵ tn Heb “daughter of my people.” For the translation given here see 4:11 and the note on the phrase “dear people” there.

[8:21]  ⁶ tn Heb “Because of the crushing of the daughter of my people I am crushed.”

[8:21]  ⁷ tn Heb “I go about in black [i.e., mourning clothes]. Dismay has seized me.”

[9:6]  ⁸ tc An alternate reading for vv. 5d-6b is: “They wear themselves out doing wrong. Jeremiah, you live in the midst of deceitful people. They deceitfully refuse to take any thought of/acknowledge me.” The translation which has been adopted is based on a redivision of the lines, a redivision of some of the words, and a revocalization of some of the consonants. The MT reads literally “doing wrong they weary themselves. Your sitting in the midst of deceit; in deceit they refuse to know me” (הַעֲוֵה נִלְאוּ׃ שִׁבְתְּךָ בְּתוֹךְ מִרְמָה בְּמִרְמָה מֵאֲנוּ דַעַת־אוֹתִי). The Greek version reads literally “they do wrong and they do not cease to turn themselves around. Usury upon usury and deceit upon deceit. They do not want to know me.” This suggests that one should read the Hebrew text as שֻׁב׃ תֹּךְ בְּתוֹךְ מִרְ־מָה בְּמִרְ־מָה מֵאֲנוּ דַעַת אוֹתִי הַעֲוֵה נִלְאוּ, which translated literally yields “doing evil [= “they do evil” using the Hiphil infinitive absolute as a finite verb (cf. GKC 346 §113.ff)] they are not able [cf. KBL 468 s.v. לָאָה Niph.3 and see Exod 7:18 for parallel use] to repent. Oppression on oppression [cf. BDB 1067 s.v. תֹּךְ, II תּוֹךְ]; deceit on deceit. They refuse to know me.” This reading has ancient support and avoids the introduction of an unexpected second masculine suffix into the context. It has been adopted here along with a number of modern commentaries (cf., e.g., W. McKane, Jeremiah [ICC], 1:201) and English versions as the more likely reading.

[9:6]  ⁹ tn Or “do not acknowledge me”; Heb “do not know me.” See the note on the phrase “do not take any thought of me” in 9:3.

[23:31]  ¹⁰ tn Heb “Oracle of the Lord.”

[23:31]  ¹¹ tn The word “The Lord” is not actually in the text but is implicit in the idiom. It is generally supplied in all the English versions.

[23:31]  sn Jer 23:30-33 are filled with biting sarcasm. The verses all begin with “Behold I am against the prophets who…” and go on to describe their reprehensible behavior. They “steal” one another’s messages which the Lord sarcastically calls “my words” (The passage shows that they are not; compare Marc Anthony’s use of “noble” to describe the ignoble men who killed Caesar). Here the use of the idiom translated “to use their own tongue” is really the idiom that refers to taking something in preparation for action, i.e., “they take their tongue” and “declare.” The verb “declare” is only used here and is derived from the idiom “oracle of “ which is almost universally used in the idiom “oracle of the Lord” which occurs 176 times in Jeremiah. I.e., it is their tongue that is “declaring not his mouth (v. 16). Moreover in the report of what they “declare” the Lord has left out the qualifying “of the Lord” to suggest the delusive nature of their message, i.e. they mislead people into believing that their message is from the Lord. Elsewhere in the discussion of the issue of false prophecy the Lord will use the full formula (Ezek 13:6-7). How ironic that their “Oracle of…” is punctuated by the triple “Oracle of the Lord” (vv. 30, 31, 32; translated here “I, the Lord, affirm that…).

[28:2]  ¹² tn Heb “Yahweh of armies, the God of Israel.” See the study notes on 2:19 and 7:3 for the explanation of this title.

[28:2]  ¹³ sn See the study note on 27:2 for this figure. Hananiah is given the same title “the prophet” as Jeremiah throughout the chapter and claims to speak with the same authority (compare v. 2a with 27:21a). He even speaks like the true prophet; the verb form “I will break” is in the “prophetic perfect” emphasizing certitude. His message here is a contradiction of Jeremiah’s message recorded in the preceding chapter (compare especially v. 3 with 27:16, 19-22 and v. 4 with 22:24-28). The people and the priests are thus confronted with a choice of whom to believe. Who is the “true” prophet and who is the “false” one? Only fulfillment of their prophecies will prove which is which (see Deut 18:21-22).

[29:27]  ¹⁴ tn Heb “So why have you not reprimanded Jeremiah…?” The rhetorical question functions as an emphatic assertion made explicit in the translation.

[33:1]  ¹⁵ sn The introductory statement here ties this incident in with the preceding chapter which was the first time that the Lord spoke to him about the matters discussed here. There is no indication of how much time passed between the two incidents though it appears that the situation has worsened somewhat (cf. v. 4).

[33:1]  ¹⁶ tn Heb “And the word of the Lord came to Jeremiah a second time…, saying.”

[39:11]  ¹⁷ tn Heb “And Nebuchadnezzar king of Babylon commanded concerning Jeremiah by the hand of Nebuzaradan, the captain of the guard, saying.” Since Nebuchadnezzar is at Riblah (v. 6) and Nebuzaradan and the other officers named in the next verse are at Jerusalem, the vav consecutive imperfect should again be translated as a pluperfect (see 38:2 and the translator’s notes there for explanation). For the meaning of “through” or “through the agency of” for the phrase בְּיַד (bÿyad) see BDB 391 s.v. יָד 5.d. The sentence has been broken up to better conform with contemporary English style.

[44:16]  ¹⁸ tn Heb “the word [or message] you have spoken to us in the name of the Lord.” For an explanation of the rendering of “in the name of the Lord” see the study notes on 10:25 and 23:27.