Yeremia 1:10

1:10 Know for certain that ¹  I hereby give you the authority to announce to nations and kingdoms that they will be ²  uprooted and torn down, destroyed and demolished, rebuilt and firmly planted.” ³ 

Yeremia 2:3

2:3 Israel was set apart to the Lord; they were like the first fruits of a harvest to him. ⁴  All who tried to devour them were punished; disaster came upon them,” says the Lord.’”

Yeremia 4:10

4:10 In response to all this ⁵  I said, “Ah, Lord God, ⁶  you have surely allowed ⁷  the people of Judah and Jerusalem ⁸  to be deceived by those who say, ‘You will be safe!’ ⁹  But in fact a sword is already at our throats.” ¹⁰ 

Yeremia 10:18

10:18 For the Lord says, “I will now throw out

those who live in this land.

I will bring so much trouble on them

that they will actually feel it.” ¹¹ 

Yeremia 12:2

12:2 You plant them like trees and they put down their roots. ¹² 

They grow prosperous and are very fruitful. ¹³ 

They always talk about you,

but they really care nothing about you. ¹⁴ 

Yeremia 14:7

14:7 Then I said, ¹⁵ 

“O Lord, intervene for the honor of your name ¹⁶ 

even though our sins speak out against us. ¹⁷ 

Indeed, ¹⁸  we have turned away from you many times.

We have sinned against you.

Yeremia 21:1

The Lord Will Hand Jerusalem over to Enemies

21:1 The Lord spoke to Jeremiah ¹⁹  when King Zedekiah ²⁰  sent to him Pashhur son of Malkijah and the priest Zephaniah son of Maaseiah. ²¹  Zedekiah sent them to Jeremiah to ask, ²² 

Yeremia 23:28

23:28 Let the prophet who has had a dream go ahead and tell his dream. Let the person who has received my message report that message faithfully. What is like straw cannot compare to what is like grain! ²³  I, the Lord, affirm it! ²⁴ 

Yeremia 24:10

24:10 I will bring war, starvation, and disease ²⁵  on them until they are completely destroyed from the land I gave them and their ancestors.’” ²⁶ 

Yeremia 30:19

30:19 Out of those places you will hear songs of thanksgiving ²⁷ 

and the sounds of laughter and merriment.

I will increase their number and they will not dwindle away. ²⁸ 

I will bring them honor and they will no longer be despised.

Yeremia 31:7

31:7 Moreover, ²⁹  the Lord says,

“Sing for joy for the descendants of Jacob.

Utter glad shouts for that foremost of the nations. ³⁰ 

Make your praises heard. ³¹ 

Then say, ‘Lord, rescue your people.

Deliver those of Israel who remain alive.’ ³² 

Yeremia 48:17

48:17 Mourn for that nation, all you nations living around it,

all of you nations that know of its fame. ³³ 

Mourn and say, ‘Alas, its powerful influence has been broken!

Its glory and power have been done away!’ ³⁴ 

Yeremia 50:12

50:12 But Babylonia will be put to great shame.

The land where you were born ³⁵  will be disgraced.

Indeed, ³⁶  Babylonia will become the least important of all nations.

It will become a dry and barren desert.

Yeremia 50:21

50:21 The Lord says, ³⁷ 

“Attack ³⁸  the land of Merathaim

and the people who live in Pekod! ³⁹ 

Pursue, kill, and completely destroy them! ⁴⁰ 

Do just as I have commanded you! ⁴¹ 

Yeremia 51:47

51:47 “So the time will certainly come ⁴² 

when I will punish the idols of Babylon.

Her whole land will be put to shame.

All her mortally wounded will collapse in her midst. ⁴³ 

Yeremia 52:6

52:6 By the ninth day of the fourth month ⁴⁴  the famine in the city was so severe the residents ⁴⁵  had no food.

Yeremia 52:17

52:17 The Babylonians broke the two bronze pillars in the temple of the Lord, as well as the movable stands and the large bronze basin called the “The Sea.” ⁴⁶  They took all the bronze to Babylon.

Yeremia 52:20-21

52:20 The bronze of the items that King Solomon made for the Lord’s temple (including the two pillars, the large bronze basin called “The Sea,” the twelve bronze bulls under “The Sea,” and the movable stands ⁴⁷ ) was too heavy to be weighed. 52:21 Each of the pillars was about 27 feet ⁴⁸  high, about 18 feet ⁴⁹  in circumference, three inches ⁵⁰  thick, and hollow.

[1:10]  ¹ tn Heb “See!” The Hebrew imperative of the verb used here (רָאָה, ra’ah) functions the same as the particle in v. 9. See the translator’s note there.

[1:10]  ² tn Heb “I appoint you today over nations and kingdoms to uproot….” The phrase refers to the Lord giving Jeremiah authority as a prophet to declare what he, the Lord, will do; it does not mean that Jeremiah himself will do these things. The expression involves a figure of speech where the subject of a declaration is stated instead of the declaration about it. Compare a similar use of the same figure in Gen 41:13.

[1:10]  ³ sn These three pairs represent the twofold nature of Jeremiah’s prophecies, prophecies of judgment and restoration. For the further programmatic use of these pairs for Jeremiah’s ministry see 18:7-10 and 31:27-28.

[2:3]  ⁴ sn Heb “the first fruits of his harvest.” Many commentators see the figure here as having theological significance for the calling of the Gentiles. It is likely, however, that in this context the metaphor – here rendered as a simile – is intended to bring out the special relationship and inviolability that Israel had with God. As the first fruits were the special possession of the Lord, to be eaten only by the priests and off limits to the common people, so Israel was God’s special possession and was not to be “eaten” by the nations.

[4:10]  ⁵ tn The words “In response to all this” are not in the text but are supplied in the translation to clarify the connection.

[4:10]  ⁶ tn Heb “Lord Yahweh.” The translation follows the ancient Jewish tradition of substituting the Hebrew word for God for the proper name Yahweh.

[4:10]  ⁷ tn Or “You have deceived.” The Hiphil of נָשָׁא (nasha’, “to deceive”) is understood in a tolerative sense here: “to allow [someone] to be deceived.” IBHS 446 §27.5c notes that this function of the hiphil describes caused activity that is welcome to the undersubject, but unacceptable or disagreeable to a third party. Jerusalem and Judah welcomed the assurances of false prophets who deceived them. Although this was detestable to God, he allowed it.

[4:10]  ⁸ tn Heb “this people and Jerusalem.”

[4:10]  ⁹ tn Heb “Jerusalem, saying, ‘You will have peace’”; or “You have deceived the people of Judah and Jerusalem, saying, ‘You will have peace.’” The words “you will be safe” are, of course, those of the false prophets (cf., Jer 6:14; 8:11; 14:13; 23:16-17). It is difficult to tell whether the charge here is meant literally as the emotional outburst of the prophet (compare for example, Jer 15:18) or whether it is to be understood as a figure of speech in which a verb of direct causation is to be understood as permissive or tolerative, i.e., God did not command the prophets to say this but allowed them to do so. While it is not beyond God to use false prophets to accomplish his will (cf., e.g., 1 Kgs 22:19-23), he elsewhere in the book of Jeremiah directly denies having sent the false prophets to say such things as this (cf., e.g., Jer 14:14-15; 23:21, 32). For examples of the use of this figure of speech, see E. W. Bullinger, Figures of Speech, 571, 823 and compare Ezek 20:25. The translation given attempts to resolve the issue.

[4:10]  ¹⁰ tn Heb “touches the throat/soul.” For this use of the word usually translated “soul” or “life” cf. HALOT 672 s.v. נֶפֶשׁ 1, 2 and compare the use in Ps 105:18.

[10:18]  ¹¹ tn The meaning of this last line is somewhat uncertain: Heb “I will cause them distress in order that [or with the result that] they will find.” The absence of an object for the verb “find” has led to conjecture that the text is wrong. Some commentators follow the lead of the Greek and Latin versions which read the verb as a passive: “they will be found,” i.e., be caught and captured. Others follow a suggestion by G. R. Driver (“Linguistic and Textual Problems: Jeremiah,” JQR 28 [1937-38]: 107) that the verb be read not as “they will find” (יִמְצָאוּ [yimtsa’u] from מָצָא [matsa’]) but “they will be squeezed/ drained” (יִמְצוּ [yimtsu] from מָצָה [matsah]). The translation adopted assumes that this is an example of the ellipsis of the object supplied from the context (cf. E. W. Bullinger, Figures of Speech, 8-12). For a similar nuance for the verb “find” = “feel/experience” see BDB 592 s.v. מָצָא Qal.1.f and compare the usage in Ps 116:3.

[12:2]  ¹² tn Heb “You planted them and they took root.”

[12:2]  ¹³ tn Heb “they grow and produce fruit.” For the nuance “grow” for the verb which normally means “go, walk,” see BDB 232 s.v. חָלַךְ Qal.I.3 and compare Hos 14:7.

[12:2]  ¹⁴ tn Heb “You are near in their mouths, but far from their kidneys.” The figure of substitution is being used here, “mouth” for “words” and “kidneys” for passions and affections. A contemporary equivalent might be, “your name is always on their lips, but their hearts are far from you.”

[14:7]  ¹⁵ tn The words “Then I said” are not in the text. However, it cannot be a continuation of the Lord’s speech and the people have consistently refused to acknowledge their sin. The fact that the prayer here and in vv. 19-22 are followed by an address from God to Jeremiah regarding prayer (cf. 4:11 and the interchanges there between God and Jeremiah and 15:1) also argues that the speaker is Jeremiah. He is again identifying with his people (cf. 8:18-9:2). Here he takes up the petition part of the lament which often contains elements of confession of sin and statements of trust. In 14:1-6 God portrays to Jeremiah the people’s lamentable plight instead of their describing it to him. Here Jeremiah prays what they should pray. The people are strangely silent throughout.

[14:7]  ¹⁶ tn Heb “Act for the sake of your name.” The usage of “act” in this absolute, unqualified sense cf. BDB 794 s.v. עָוֹשָׂה Qal.I.r and compare the usage, e.g., in 1 Kgs 8:32 and 39. For the nuance of “for the sake of your name” compare the usage in Isa 48:9 and Ezek 20:9, 14.

[14:7]  ¹⁷ tn Or “bear witness against us,” or “can be used as evidence against us,” to keep the legal metaphor. Heb “testify against.”

[14:7]  ¹⁸ tn The Hebrew particle כִּי (ki) can scarcely be causal here; it is either intensive (BDB 472 s.v. כִּי 1.e) or concessive (BDB 473 s.v. כִּי 2.c). The parallel usage in Gen 18:20 argues for the intensive force as does the fact that the concessive has already been expressed by אִם (’im).

[21:1]  ¹⁹ tn Heb “The word which came to Jeremiah from the Lord.”

[21:1]  ²⁰ sn Zedekiah was the last king of Judah. He ruled from 597 b.c. when he was placed on the throne by Nebuchadnezzar (2 Kgs 24:17) until the fall of Jerusalem in 587/6 b.c. He acquiesced to some of his anti-Babylonian counselors, rebelled against Nebuchadnezzar, and sought help from the Egyptians (Ezek 17:12-15). This brought Nebuchadnezzar against the city in 588 b.c. This is the first of two delegations to Jeremiah. The later one was sent after Nebuchadnezzar withdrew to take care of the Egyptian threat (cf. Jer 37:1-9).

[21:1]  ²¹ sn The Pashhur son of Malkijah referred to here is not the same as the Pashhur referred to in 20:1-6 who was the son of Immer. This Pashhur is referred to later in 38:1. The Zephaniah referred to here was the chief of security referred to later in Jer 29:25-26. He appears to have been favorably disposed toward Jeremiah.

[21:1]  ²² tn Heb “sent to him…Maaseiah, saying,….”

[23:28]  ²³ tn Heb “What to the straw with [in comparison with] the grain?” This idiom represents an emphatic repudiation or denial of relationship. See, for example, the usage in 2 Sam 16:10 and note BDB 553 s.v. מָה 1.d(c).

[23:28]  ²⁴ tn Heb “Oracle of the Lord.”

[24:10]  ²⁵ sn See Jer 14:12 and the study note there.

[24:10]  ²⁶ tn Heb “fathers.”

[30:19]  ²⁷ tn Heb “Out of them will come thanksgiving and a sound of those who are playful.”

[30:19]  ²⁸ sn Compare Jer 29:6.

[31:7]  ²⁹ tn See the translator’s notes on 30:5, 12.

[31:7]  ³⁰ tn Heb “for the head/chief of the nations.” See BDB 911 s.v. רֹאשׁ 3.c and compare usage in Ps 18:44 referring to David as the “chief” or “foremost ruler” of the nations.

[31:7]  ³¹ tn It is unclear who the addressees of the masculine plural imperatives are in this verse. Possibly they are the implied exiles who are viewed as in the process of returning and praying for their fellow countrymen.

[31:7]  ³² tc Or “The Lord will rescue his people. He will deliver those of Israel who remain alive.” The translation used in the text follows the Hebrew: “Rescue your people, O Lord, the remnant of Israel.” The alternate translation which is preferred by several modern English versions (e.g., REB, TEV) and a majority of modern commentaries (see, e.g., J. A. Thompson, Jeremiah [NICOT], 569; J. Bright, Jeremiah [AB], 273, n. s-s) follows the reading of the Greek version and the Aramaic Targum and appears more appropriate to the context of praise presupposed by the preceding imperatives. The difference in the two readings are the omission of one vowel letter and the confusion of a final ךְ (kaf) and a וֹ (holem-vav) which are very similar in form. (The Greek presupposes הוֹשִׁיעַ יְהוָה אֶת־עַמּוֹ [hoshi’a yÿhvah ’et-’ammo] for the Hebrew הוֹשַׁע יְהוָה אֶת־עַמְּךְ [hosha’ yÿhvah ’et-’ammÿkh].) The key to a decision here is the shift from the verbs of praise to the imperative “say” which introduces the quotation; there is a shift from praise to petition. The shift in mood is not uncommon, occurring, for example, in Ps 118:25 and 126:4; it is the shift in mood between praise for what has begun to petition for what is further hoped for. It is easier to explain the origin contextually of the Greek and Targum than it is the Hebrew text, thus the Greek and Targum are probably a secondary smoothing of the text (this is the decision of the D. Barthélemy, ed., Preliminary and Interim Report on the Hebrew Old Testament Text Project, 4:263). The mood of prayer also shows up in v. 9 and again in vv. 17-18.

[48:17]  ³³ tn For the use of the word “name” (שֵׁם, shem) to “fame” or “repute” see BDB 1028 s.v. שֵׁם 2.b and compare the usage in Ezek 16:14; 2 Chr 26:15.

[48:17]  sn This refers to both the nearby nations and those who lived further away who had heard of Moab’s power and might only by repute.

[48:17]  ³⁴ tn Heb “How is the strong staff broken, the beautiful rod.” “How” introduces a lament which is here rendered by “Alas.” The staff and rod refer to the support that Moab gave to others not to the fact that she ruled over others which was never the case. According to BDB 739 s.v. עוֹז 1 the “strong staff” is figurative of political power.

[50:12]  ³⁵ tn Heb “Your mother will be utterly shamed, the one who gave you birth…” The word “mother” and the parallel term “the one who gave you birth” are used metaphorically for the land of Babylonia. For the figure compare the usage in Isa 50:1 (Judah) and Hos 2:2, 5 (2:4, 7 HT) and see BDB 52 s.v. אֵם 2 and 408 s.v. יָלַד Qal.2.c.

[50:12]  ³⁶ tn Heb “Behold.” For the use of this particle see the translator’s note on 1:6.

[50:21]  ³⁷ tn Heb “Oracle of the Lord.”

[50:21]  ³⁸ sn The commands in this verse and in vv. 26-27 are directed to the armies from the north who are referred to in v. 3 as “a nation from the north” and in v. 9 as a “host of mighty nations from the land of the north.” The addressee in this section shifts from one referent to another.

[50:21]  ³⁹ sn Merathaim…Pekod. It is generally agreed that the names of these two regions were chosen for their potential for wordplay. Merathaim probably refers to a region in southern Babylon near where the Tigris and Euphrates come together before they empty into the Persian Gulf. It was known for its briny waters. In Hebrew the word would mean “double rebellion” and would stand as an epithet for the land of Babylon as a whole. Pekod refers to an Aramean people who lived on the eastern bank of the lower Tigris River. They are mentioned often in Assyrian texts and are mentioned in Ezek 23:23 as allies of Babylon. In Hebrew the word would mean “punishment.” As an epithet for the land of Babylon it would refer to the fact that Babylon was to be punished for her double rebellion against the Lord.

[50:21]  ⁴⁰ tn Heb “Smite down and completely destroy after them.” The word translated “kill” or “smite down” is a word of uncertain meaning and derivation. BDB 352 s.v. III חָרַב relates it to an Aramaic word meaning “attack, smite down.” KBL 329-30 s.v. II חָרַב sees it as a denominative from the word חֶרֶב (kherev, “sword”), a derivation which many modern commentaries accept and reflect in a translation “put to the sword.” KBL, however, gives “to smite down; to slaughter” which is roughly the equivalent of the meaning assigned to it in BDB. The word only occurs here and in v. 27 in the Qal and in 2 Kgs 3:23 in the Niphal where it means something like “attacked one another, fought with one another.” Many commentators question the validity of the word “after them” (אַחֲרֵיהֶם, ’akharehem) which occurs at the end of the line after “completely destroy.” The Targum reads “the last of them” (אַחֲרִיתָם, ’akharitam) which is graphically very close and accepted by some commentators. The present translation has chosen to represent “after them” by a paraphrase at the beginning “pursue them.”

[50:21]  sn For the concept underlying the words translated here “completely destroy” see the study note on Jer 25:9.

[50:21]  ⁴¹ tn Heb “Do according to all I have commanded you.”

[51:47]  ⁴² tn Heb “That being so, look, days are approaching.” לָכֵן (lakhen) often introduces the effect of an action. That may be the case here, the turmoil outlined in v. 46 serving as the catalyst for the culminating divine judgment described in v. 47. Another possibility is that לָכֵן here has an asseverative force (“certainly”), as in Isa 26:14 and perhaps Jer 5:2 (see the note there). In this case the word almost has the force of “for, since,” because it presents a cause for an accompanying effect. See Judg 8:7 and the discussion of Isa 26:14 in BDB 486-87 s.v. כֵּן 3.d.

[51:47]  ⁴³ tn Or “all her slain will fall in her midst.” In other words, her people will be overtaken by judgment and be unable to escape. The dead will lie in heaps in the very heart of the city and land.

[52:6]  ⁴⁴ sn According to modern reckoning that would have been July 18, 586 b.c. The siege thus lasted almost a full eighteen months.

[52:6]  ⁴⁵ tn Heb “the people of the land.”

[52:17]  ⁴⁶ sn For discussion of the items listed here, see the study notes at Jer 27:19.

[52:20]  ⁴⁷ tc The translation follows the LXX (Greek version), which reflects the description in 1 Kgs 7:25-26. The Hebrew text reads, “the twelve bronze bulls under the movable stands.” הַיָּם (hayyam, “The Sea”) has been accidentally omitted by homoioarcton; note that the following form, הַמְּכֹנוֹת (hammÿkhonot, “the movable stands”), also begins with the article.

[52:21]  ⁴⁸ tn Heb “eighteen cubits.” A “cubit” was a unit of measure, approximately equivalent to a foot and a half.

[52:21]  ⁴⁹ tn Heb “twelve cubits.” A “cubit” was a unit of measure, approximately equivalent to a foot and a half.

[52:21]  ⁵⁰ tn Heb “four fingers.”