Yeremia 3:18

3:18 At that time ¹  the nation of Judah and the nation of Israel will be reunited. ²  Together they will come back from a land in the north to the land that I gave to your ancestors as a permanent possession. ” ³ 

Yeremia 6:15

6:15 Are they ashamed because they have done such shameful things?

No, they are not at all ashamed.

They do not even know how to blush!

So they will die, just like others have died. ⁴ 

They will be brought to ruin when I punish them,”

says the Lord.

Yeremia 19:15

19:15 “The Lord God of Israel who rules over all ⁵  says, ‘I will soon bring on this city and all the towns surrounding it ⁶  all the disaster I threatened to do to it. I will do so because they have stubbornly refused ⁷  to pay any attention to what I have said!’”

Yeremia 22:30

22:30 The Lord says,

“Enroll this man in the register as though he were childless. ⁸ 

Enroll him as a man who will not enjoy success during his lifetime.

For none of his sons will succeed in occupying the throne of David

or ever succeed in ruling over Judah.”

Yeremia 25:27

25:27 Then the Lord said to me, ⁹  “Tell them that the Lord God of Israel who rules over all ¹⁰  says, ¹¹  ‘Drink this cup ¹²  until you get drunk and vomit. Drink until you fall down and can’t get up. ¹³  For I will send wars sweeping through you.’ ¹⁴ 

Yeremia 27:15

27:15 For I, the Lord, affirm ¹⁵  that I did not send them. They are prophesying lies to you. If you ¹⁶  listen to them, I will drive you and the prophets who are prophesying lies out of the land and you will all die in exile.” ¹⁷ 

Yeremia 27:18

27:18 I also told them, ¹⁸  “If they are really prophets and the Lord is speaking to them, ¹⁹  let them pray earnestly to the Lord who rules over all. ²⁰  Let them plead with him not to let the valuable articles that are still left in the Lord’s temple, in the royal palace, and in Jerusalem be taken away ²¹  to Babylon.

Yeremia 30:3

30:3 For I, the Lord, affirm ²²  that the time will come when I will reverse the plight ²³  of my people, Israel and Judah,’ says the Lord. ‘I will bring them back to the land I gave their ancestors ²⁴  and they will take possession of it once again.’” ²⁵ 

Yeremia 31:12

31:12 They will come and shout for joy on Mount Zion.

They will be radiant with joy ²⁶  over the good things the Lord provides,

the grain, the fresh wine, the olive oil,

the young sheep and calves he has given to them.

They will be like a well-watered garden

and will not grow faint or weary any more.

Yeremia 35:4

35:4 I took them to the Lord’s temple. I took them into the room where the disciples of the prophet Hanan son of Igdaliah stayed. ²⁷  That room was next to the one where the temple officers stayed and above the room where Maaseiah son of Shallum, one of the doorkeepers ²⁸  of the temple, stayed.

Yeremia 42:4

42:4 The prophet Jeremiah answered them, “Agreed! ²⁹  I will indeed pray to the Lord your God as you have asked. I will tell you everything the Lord replies in response to you. ³⁰  I will not keep anything back from you.”

Yeremia 43:10

43:10 Then tell them, ³¹  ‘The Lord God of Israel who rules over all ³²  says, “I will bring ³³  my servant ³⁴  King Nebuchadnezzar of Babylon. I will set his throne over these stones which I ³⁵  have buried. He will pitch his royal tent ³⁶  over them.

Yeremia 44:21

44:21 “The Lord did indeed remember and call to mind what you did! He remembered the sacrifices you and your ancestors, your kings, your leaders, and all the rest of the people of the land offered to other gods ³⁷  in the towns of Judah and in the streets of Jerusalem. ³⁸ 

Yeremia 49:12

49:12 For the Lord says, “If even those who did not deserve to drink from the cup of my wrath must drink from it, do you think you will go unpunished? You will not go unpunished, but must certainly drink from the cup of my wrath. ³⁹ 

[3:18]  ¹ tn Heb “In those days.”

[3:18]  ² tn Heb “the house of Judah will walk together with the house of Israel.”

[3:18]  ³ tn Heb “the land that I gave your [fore]fathers as an inheritance.”

[6:15]  ⁴ tn Heb “They will fall among the fallen.”

[19:15]  ⁵ tn Heb “Yahweh of armies, the God of Israel.”

[19:15]  sn See the study notes on 2:19 and 7:3 for explanation of this title.

[19:15]  ⁶ tn Heb “all its towns.”

[19:15]  ⁷ tn Heb “They hardened [or made stiff] their neck so as not to.”

[22:30]  ⁸ tn Heb “Write this man childless.” For the explanation see the study note. The word translated “childless” has spawned some debate because Jeconiah was in fact not childless. There is record from both the Bible and ancient Near Eastern texts that he had children (see, e.g., 1 Chr 3:17). G. R. Driver, “Linguistic and Textual Problems: Jeremiah,” JQR 28 (1937-38): 115, has suggested that the word both here and in Lev 20:20-21 should be translated “stripped of honor.” While that would relieve some of the difficulties here, the word definitely means “childless” in Gen 15:2 and also in Sir 16:3 where it is contrasted with having godless children. The issue is not one of childlessness but of having “one of his sons” succeed to the Davidic throne. The term for “one of his sons” is literally “from his seed a man” and the word “seed” is the same one that is used to refer to his “children” who were forced into exile with him (v. 28).

[22:30]  sn The figure here is of registering a person on an official roll of citizens, etc. (cf. Num 11:26; 1 Chr 4:41; Ps 87:6). Here it probably refers to the “king list” of dynastic succession. While Jeconiah did have children (2 Chr 3:17) none of them ever returned to Judah or ruled over it. What is being denied here is his own succession and that of his immediate sons contrary to the popular hopes expressed in Jer 28:4. His grandson Zerubbabel did return to Judah, became governor (Hag 1:1; 2:2), and along with the high priest Joshua was responsible for rebuilding the second temple (e.g., Ezra 5:2).

[25:27]  ⁹ tn The words “Then the Lord said to me” are not in the text. They are supplied in the translation for clarity, to connect this part of the narrative with vv. 15, 17 after the long intervening list of nations who were to drink the cup of God’s wrath in judgment.

[25:27]  ¹⁰ tn Heb “Yahweh of armies, the God of Israel.”

[25:27]  sn See the study notes on 2:19 and 7:3 for explanation of this extended title.

[25:27]  ¹¹ tn Heb “Tell them, ‘Thus says the Lord….’” The translation is intended to eliminate one level of imbedded quotation marks to help avoid confusion.

[25:27]  ¹² tn The words “this cup” are not in the text but are implicit to the metaphor and the context. They are supplied in the translation for clarity.

[25:27]  ¹³ tn Heb “Drink, and get drunk, and vomit and fall down and don’t get up.” The imperatives following drink are not parallel actions but consequent actions. For the use of the imperative plus the conjunctive “and” to indicate consequent action, even intention see GKC 324-25 §110.f and compare usage in 1 Kgs 22:12; Prov 3:3b-4a.

[25:27]  ¹⁴ tn Heb “because of the sword that I will send among you.” See the notes on 2:16 for explanation.

[27:15]  ¹⁵ tn Heb “oracle of the Lord.”

[27:15]  ¹⁶ sn The verbs are again plural referring to the king and his royal advisers.

[27:15]  ¹⁷ tn Heb “…drive you out and you will perish, you and the prophets who are prophesying lies.”

[27:15]  sn For the fulfillment of this prophecy see Jer 39:5-7; 52:7-11; 2 Kgs 25:4-7.

[27:18]  ¹⁸ tn The words “I also told them” are not in the text, but it is obvious from the fact that the Lord is spoken about in the third person in vv. 18, 19, 21 that he is not the speaker. This is part of Jeremiah’s own speech to the priests and the people (v. 16). These words are supplied in the translation for clarity.

[27:18]  ¹⁹ tn Heb “the word of the Lord is with them.”

[27:18]  ²⁰ tn Heb “Yahweh of armies.”

[27:18]  sn For the significance of this title see the study note on 2:19.

[27:18]  ²¹ tn Heb “…speaking to them, let them entreat the Lord…so that the valuable articles…will not go to Babylon.” The long original sentence has been broken up for the sake of English style.

[30:3]  ²² tn Heb “Oracle of the Lord.”

[30:3]  ²³ tn Heb “restore the fortune.” For the translation and meaning of this idiom see the note at 29:14.

[30:3]  ²⁴ tn Heb “fathers.”

[30:3]  ²⁵ sn As the nations of Israel and Judah were united in their sin and suffered the same fate – that of exile and dispersion – (cf. Jer 3:8; 5:11; 11:10, 17) so they will ultimately be regathered from the nations and rejoined under one king, a descendant of David, and regain possession of their ancestral lands. The prophets of both the eighth and seventh century looked forward to this ideal (see, e.g., Hos 1:11 (2:2 HT); Isa 11:11-13; Jer 23:5-6; 30:3; 33:7; Ezek 37:15-22). This has already been anticipated in Jer 3:18.

[31:12]  ²⁶ tn Reading a Qal perfect from the root II נָהַר (nahar; so KBL 509 s.v. and HALOT 639 s.v.) rather than I נָהַר (so BDB 625 s.v.).

[35:4]  ²⁷ tn Heb “the sons of Hanan son of Igdaliah, the man of God.” The reference to “sons” and to “man of God” fits the usage of these terms elsewhere to refer to prophets and their disciples (see BDB 43-44 s.v. אֱלֹהִים 3(b) and compare usage in 2 Kgs 4:40 for the former and BDB 121 s.v. בֵּן 7.a and compare the usage in 2 Kgs 4:38 for the latter).

[35:4]  ²⁸ sn According to Jer 52:24; 2 Kgs 25:18 there were three officers who carried out this duty. It was their duty to guard the entrance of the temple to keep people out that did not belong there, such as those who were foreigners or ritually unclean (see 2 Kgs 12:9 and compare Ps 118:19-20).

[42:4]  ²⁹ tn Heb “I have heard” = “I agree.” For this nuance of the verb see BDB 1034 s.v. שָׁמַע Qal.1.j and compare the usage in Gen 37:27 and Judg 11:17 listed there.

[42:4]  ³⁰ tn Heb “all the word which the Lord will answer you.

[43:10]  ³¹ sn This is another of those symbolic prophecies of Jeremiah which involved an action and an explanation. Compare Jer 19, 27.

[43:10]  ³² tn Heb “Yahweh of armies, the God of Israel.” Compare 7:3 and see the study note on 2:19 for explanation of the translation and significance of this title.

[43:10]  ³³ tn Heb “send and take/fetch.”

[43:10]  ³⁴ sn See the study note on Jer 25:9 for the use of this epithet for foreign rulers. The term emphasizes God’s sovereignty over history.

[43:10]  ³⁵ tn The Greek version reads the verbs in this sentence as third person, “he will set,” and second person, “you have buried.” This fits the context better but it is difficult to explain how the Hebrew could have arisen from this smoother reading. The figure of substitution (metonymy of cause for effect) is probably involved: “I will have him set” and “I have had you bury.” The effect of these substitutions is to emphasize the sovereignty of God.

[43:10]  ³⁶ tn The meaning of this word is uncertain. The word here (שַׁפְרִירוֹ [shafriro] Qere, שַׁפְרוּרוֹ [shafruro] Kethib) occurs only here in the Hebrew Bible. According to the lexicons it refers to either the carpet for his throne or the canopy over it. See, e.g., HALOT 1510 s.v. שַׁפְרִיר.

[44:21]  ³⁷ tn The words “to other gods” are not in the text but are implicit from the context (cf. v. 17). They are supplied in the translation for clarity. It was not the act of sacrifice that was wrong but the recipient.

[44:21]  ³⁸ tn Heb “The sacrifices which you sacrificed in the towns of Judah and in the streets of Jerusalem, you and your fathers, your kings and your leaders and the people of the land, did not the Lord remember them and [did they not] come into his mind?” The question is again rhetorical and expects a positive answer. So it is rendered here as an affirmative statement for the sake of clarity and simplicity. An attempt has been made to shorten the long Hebrew sentence to better conform with contemporary English style.

[49:12]  ³⁹ tn The words “of my wrath” after “cup” in the first line and “from the cup of my wrath” in the last line are not in the text but are implicit in the metaphor. They have been supplied in the translation for clarity.

[49:12]  sn The reference here is to the cup of God’s wrath which is connected with the punishment of war at the hands of the Babylonians referred to already in Jer 25:15-29. Those who do not deserve to drink are the innocent victims of war who get swept away with the guilty. Edom was certainly not one of the innocent victims as is clear from this judgment speech and those referred to in the study note on 49:7.