Yeremia 7:14

7:14 So I will destroy this temple which I have claimed as my own, ¹  this temple that you are trusting to protect you. I will destroy this place that I gave to you and your ancestors, ²  just like I destroyed Shiloh. ³ 

Yeremia 7:30

7:30 The Lord says, “I have rejected them because ⁴  the people of Judah have done what I consider evil. ⁵  They have set up their disgusting idols in the temple ⁶  which I have claimed for my own ⁷  and have defiled it.

Yeremia 10:25

10:25 Vent your anger on the nations that do not acknowledge you. ⁸ 

Vent it on the peoples ⁹  who do not worship you. ¹⁰ 

For they have destroyed the people of Jacob. ¹¹ 

They have completely destroyed them ¹² 

and left their homeland in utter ruin.

Yeremia 14:9

14:9 Why should you be like someone who is helpless, ¹³ 

like a champion ¹⁴  who cannot save anyone?

You are indeed with us, ¹⁵ 

and we belong to you. ¹⁶ 

Do not abandon us!”

Yeremia 14:15

14:15 I did not send those prophets, though they claim to be prophesying in my name. They may be saying, ‘No war or famine will happen in this land.’ But I, the Lord, say this about ¹⁷  them: ‘War and starvation will kill those prophets.’ ¹⁸ 

Yeremia 25:29

25:29 For take note, I am already beginning to bring disaster on the city that I call my own. ¹⁹  So how can you possibly avoid being punished? ²⁰  You will not go unpunished! For I am proclaiming war against all who live on the earth. I, the Lord who rules over all, ²¹  affirm it!’ ²² 

Yeremia 31:35

The Lord Guarantees Israel’s Continuance

31:35 The Lord has made a promise to Israel.

He promises it as the one who fixed the sun to give light by day

and the moon and stars to give light by night.

He promises it as the one who stirs up the sea so that its waves roll.

He promises it as the one who is known as the Lord who rules over all. ²³ 

Yeremia 32:18

32:18 You show unfailing love to thousands. ²⁴  But you also punish children for the sins of their parents. ²⁵  You are the great and powerful God who is known as the Lord who rules over all. ²⁶ 

Yeremia 34:15-16

34:15 Recently, however, you yourselves ²⁷  showed a change of heart and did what is pleasing to me. You granted your fellow countrymen their freedom and you made a covenant to that effect in my presence in the house that I have claimed for my own. ²⁸  34:16 But then you turned right around ²⁹  and showed that you did not honor me. ³⁰  Each of you took back your male and female slaves whom you had freed as they desired, and you forced them to be your slaves again. ³¹ 

Yeremia 51:57

51:57 “I will make her officials and wise men drunk,

along with her governors, leaders, ³²  and warriors.

They will fall asleep forever and never wake up,” ³³ 

says the King whose name is the Lord who rules over all. ³⁴ 

[7:14]  ¹ tn Heb “over which my name is called.” For this nuance of this idiom cf. BDB 896 s.v. קָרָא Niph.2.d(4) and see the usage in 2 Sam 12:28.

[7:14]  ² tn Heb “fathers” (also in vv. 22, 25, 26).

[7:14]  ³ tn Heb “I will do to this house which I…in which you put…and to this place which…as I did to Shiloh.”

[7:30]  ⁴ tn The words “I have rejected them” are not in the Hebrew text, which merely says “because.” These words are supplied in the translation to show more clearly the connection to the preceding.

[7:30]  ⁵ tn Heb “have done the evil in my eyes.”

[7:30]  ⁶ sn Compare, e.g., 2 Kgs 21:3, 5, 7; 23:4, 6; Ezek 8:3, 5, 10-12, 16. Manasseh had desecrated the temple by building altars, cult symbols, and idols in it. Josiah had purged the temple of these pagan elements. But it is obvious from both Jeremiah and Ezekiel that they had been replaced shortly after Josiah’s death. They were a primary cause of Judah’s guilt and punishment (see beside this passage, 19:5; 32:34-35).

[7:30]  ⁷ tn Heb “the house which is called by my name.” Cf. 7:10, 11, 14 and see the translator’s note 7:10 for the explanation for this rendering.

[10:25]  ⁸ tn Heb “know you.” For this use of the word “know” (יָדַע, yada’) see the note on 9:3.

[10:25]  ⁹ tn Heb “tribes/clans.”

[10:25]  ¹⁰ tn Heb “who do not call on your name.” The idiom “to call on your name” (directed to God) refers to prayer (mainly) and praise. See 1 Kgs 18:24-26 and Ps 116:13, 17. Here “calling on your name” is parallel to “acknowledging you.” In many locations in the OT “name” is equivalent to the person. In the OT, the “name” reflected the person’s character (cf. Gen 27:36; 1 Sam 25:25) or his reputation (Gen 11:4; 2 Sam 8:13). To speak in a person’s name was to act as his representative or carry his authority (1 Sam 25:9; 1 Kgs 21:8). To call someone’s name over something was to claim it for one’s own (2 Sam 12:28).

[10:25]  ¹¹ tn Heb “have devoured Jacob.”

[10:25]  ¹² tn Or “have almost completely destroyed them”; Heb “they have devoured them and consumed them.” The figure of hyperbole is used here; elsewhere Jeremiah and God refer to the fact that they will not be completely consumed. See for example 4:27; 5:10, 18.

[14:9]  ¹³ tn This is the only time this word occurs in the Hebrew Bible. The lexicons generally take it to mean “confused” or “surprised” (cf., e.g., BDB 187 s.v. דָּהַם). However, the word has been found in a letter from the seventh century in a passage where it must mean something like “be helpless”; see W. L. Holladay, Jeremiah (Hermeneia), 1:433, for discussion and bibliography of an article where this letter is dealt with.

[14:9]  ¹⁴ tn Heb “mighty man, warrior.” For this nuance see 1 Sam 17:51 where it parallels a technical term used of Goliath used earlier in 17:4, 23.

[14:9]  ¹⁵ tn Heb “in our midst.”

[14:9]  ¹⁶ tn Heb “Your name is called upon us.” See Jer 7:10, 11, 14, 30 for this idiom with respect to the temple and see the notes on Jer 7:10.

[14:15]  ¹⁷ tn Heb “Thus says the Lord about.” The first person construction has been used in the translation for better English style.

[14:15]  ¹⁸ tn Heb “Thus says the Lord concerning the prophets who are prophesying in my name and I did not send them [= whom I did not send] and they are saying [= who are saying], ‘Sword and famine…’, by sword and famine those prophets will be killed.” This sentence has been restructured to conform to contemporary English style.

[14:15]  sn The rhetoric of the passage is again sustained by an emphatic word order which contrasts what they say will not happen to the land, “war and famine,” with the punishment that the Lord will inflict on them, i.e., “war and starvation [or famine].”

[25:29]  ¹⁹ tn Heb “which is called by my name.” See translator’s note on 7:10 for support.

[25:29]  ²⁰ tn This is an example of a question without the formal introductory particle following a conjunctive vav introducing an opposition. (See Joüon 2:609 §161.a.) It is also an example of the use of the infinitive before the finite verb in a rhetorical question involving doubt or denial. (See Joüon 2:422-23 §123.f, and compare usage in Gen 37:8.)

[25:29]  ²¹ tn Heb “Yahweh of armies.”

[25:29]  sn See the study notes on 2:19 and 7:3 for explanation of this extended title.

[25:29]  ²² tn Heb “Oracle of Yahweh of armies.”

[31:35]  ²³ tn Heb “Yahweh of armies.” See the study note on 2:19 for this title. In the Hebrew text the verse reads: “Thus says the Lord who provides the sun for light by day, the fixed ordering of the moon and stars for light by night, who stirs up the sea and its waves roar, whose name is Yahweh of armies, ‘…’” The hymnic introduction to the quote which does not begin until v. 36 has been broken down to avoid a long awkward sentence in English. The word “said” has been translated “made a promise” to reflect the nature of the content in vv. 36-37. The first two lines of the Hebrew poetry are a case of complex or supplementary ellipsis where the complete idea of “providing/establishing the fixed laws” is divided between the two lines (cf. E. W. Bullinger, Figures of Speech, 110-13). The necessity for recombining the ellipsis is obvious from reference to the fixed ordering in the next verse. (Some commentators prefer to delete the word as an erroneous glossing of the word in the following line (see, e.g., J. Bright, Jeremiah [AB], 277, n. y).

[32:18]  ²⁴ tn Or “to thousands of generations.” The contrast of showing steadfast love to “thousands” to the limitation of punishing the third and fourth generation of children for their parents’ sins in Exod 20:5-6; Deut 5:9-10; Exod 34:7 has suggested to many commentators and translators (cf., e.g., NRSV, TEV, NJPS) that reference here is to “thousands of generations.” The statement is, of course, rhetorical emphasizing God’s great desire to bless as opposed to the reluctant necessity to punish. It is part of the attributes of God spelled out in Exod 34:6-7.

[32:18]  ²⁵ tn Heb “pays back into the bosom of their children the sin of their parents.”

[32:18]  ²⁶ tn Heb “Nothing is too hard for you who show…and who punishes…the great [and] powerful God whose name is Yahweh of armies, [you who are] great in counsel…whose eyes are open…who did signs…” Jer 32:18-22 is a long series of relative clauses introduced by participles or relative pronouns in vv. 18-20a followed by second person vav consecutive imperfects carrying on the last of these relative clauses in vv. 20b-22. This is typical of hymnic introductions to hymns of praise (cf., e.g., Ps 136) but it is hard to sustain the relative subordination which all goes back to the suffix on “hard for you.” The sentences have been broken up but the connection with the end of v. 17 has been sacrificed for conformity to contemporary English style.

[34:15]  ²⁷ tn The presence of the independent pronoun in the Hebrew text is intended to contrast their actions with those of their ancestors.

[34:15]  ²⁸ sn This refers to the temple. See Jer 7:10, 11, 14, 30 and see the translator’s note on 7:10 and the study note on 10:25 for the explanation of the idiom involved here.

[34:16]  ²⁹ sn The verb at the beginning of v. 15 and v. 16 are the same in the Hebrew. They had two changes of heart (Heb “you turned”), one that was pleasing to him (Heb “right in his eyes”) and one that showed they did not honor him (Heb “profaned [or belittled] his name”).

[34:16]  ³⁰ sn Heb “you profaned my name.” His name had been invoked in the oath confirming the covenant. Breaking the covenant involved taking his name in vain (cf. Exod 20:7; Deut 5:11; Jer 5:2). Hence the one who bore the name was not treated with the special honor and reverence due him (see the study note on 23:27 for the significance of “name” in the OT).

[34:16]  ³¹ tn Heb “and you brought them into subjection to be to you for male and female slaves.” See the translator’s note on v. 11 for the same redundant repetition which is not carried over into the contemporary English sentence.

[51:57]  ³² sn For discussion of the terms “governors” and “leaders” see the note at Jer 51:23.

[51:57]  ³³ sn See the note at Jer 51:39.

[51:57]  ³⁴ tn For the title “Yahweh of armies” see the study note on Jer 2:19.