Yeremia 1:17

1:17 “But you, Jeremiah, ¹  get yourself ready! ²  Go and tell these people everything I instruct you to say. Do not be terrified of them, or I will give you good reason to be terrified of them. 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 7:28

7:28 So tell them: ‘This is a nation that has not obeyed the Lord their God and has not accepted correction. Faithfulness is nowhere to be found in it. These people do not even profess it anymore. ⁵ 

Yeremia 11:3

11:3 Tell them that the Lord, the God of Israel, says, ‘Anyone who does not keep the terms of the covenant will be under a curse. ⁶ 

Yeremia 17:20

17:20 As you stand in those places ⁷  announce, ‘Listen, all you people who pass through these gates. Listen, all you kings of Judah, all you people of Judah and all you citizens of Jerusalem. Listen to what the Lord says. ⁸ 

Yeremia 25:17

25:17 So I took the cup from the Lord’s hand. I made all the nations to whom he sent me drink the wine of his wrath. ⁹ 

Yeremia 25:28

25:28 If they refuse to take the cup from your hand and drink it, tell them that the Lord who rules over all says ¹⁰  ‘You most certainly must drink it! ¹¹ 

Yeremia 26:4

26:4 Tell them that the Lord says, ¹²  ‘You must obey me! You must live according to the way I have instructed you in my laws. ¹³ 

Yeremia 27:17

27:17 Do not listen to them. Be subject to the king of Babylon. Then you ¹⁴  will continue to live. Why should this city be made a pile of rubble?’” ¹⁵ 

Yeremia 35:5

35:5 Then I set cups and pitchers full of wine in front of the members of the Rechabite community and said to them, “Have some wine.” ¹⁶ 

Yeremia 36:25

36:25 The king did not even listen to Elnathan, Delaiah, and Gemariah, who had urged him not to burn the scroll. ¹⁷ 

Yeremia 38:26

38:26 If they do this, tell ¹⁸  them, ‘I was pleading with the king not to send me back to die in the dungeon of Jonathan’s house.’” ¹⁹ 

Yeremia 42:9

42:9 Then Jeremiah said to them, “You sent me to the Lord God of Israel to make your request known to him. Here is what he says to you: ²⁰ 

[1:17]  ¹ tn The name “Jeremiah” is not in the text. The use of the personal pronoun followed by the proper name is an attempt to reflect the correlative emphasis between Jeremiah’s responsibility noted here and the Lord’s promise noted in the next verse. The emphasis in the Hebrew text is marked by the presence of the subject pronouns at the beginning of each of the two verses.

[1:17]  ² tn Heb “gird up your loins.” For the literal use of this idiom to refer to preparation for action see 2 Kgs 4:29; 9:1. For the idiomatic use to refer to spiritual and emotional preparation as here, see Job 38:3, 40:7, and 1 Pet 1:13 in the NT.

[1:17]  ³ tn Heb “I will make you terrified in front of them.” There is a play on words here involving two different forms of the same Hebrew verb and two different but related prepositional phrases, “from before/of,” a preposition introducing the object of a verb of fearing, and “before, in front of,” a preposition introducing a spatial location.

[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.

[7:28]  ⁵ tn Heb “Faithfulness has vanished. It is cut off from their lips.”

[7:28]  sn For the need for faithfulness see 5:1, 3.

[11:3]  ⁶ tn Heb “Cursed is the person who does not listen to the terms of this covenant.” “This covenant” is further qualified in the following verse by a relative clause. The form of the sentence and the qualification “my” before covenant were chosen for better English idiom and to break up a long sentence which really extends to the middle of v. 5.

[17:20]  ⁷ tn The words “As you stand there” are not in the text but are implicit in the connection. They are supplied in the translation for clarity.

[17:20]  ⁸ tn Heb “Listen to the word of the Lord, kings of Judah…Jerusalem who enter through these gates.” This sentence has been restructured to avoid a long complex English sentence and to put “Listen to what the Lord says” closer to the content of what he says.

[25:17]  ⁹ tn The words “the wine of his wrath” are not in the text but are implicit in the metaphor (see vv. 15-16). They are supplied in the translation for clarity.

[25:28]  ¹⁰ tn Heb “Tell them, ‘Thus says the Lord…’” The translation is intended to eliminate one level of imbedded quote marks to help avoid confusion.

[25:28]  ¹¹ tn The translation attempts to reflect the emphatic construction of the infinitive absolute preceding the finite verb which is here an obligatory imperfect. (See Joüon 2:371-72 §113.m and 2:423 §123.h, and compare usage in Gen 15:13.)

[26:4]  ¹² tn Heb “thus says the Lord, ‘…’.” The use of the indirect quotation in the translation eliminates one level of embedded quotation to avoid confusion.

[26:4]  ¹³ tn Heb “by walking in my law which I set before you.”

[26:4]  sn Examples of those laws are found in Jer 7:5-6, 9. The law was summarized or epitomized in the ten commandments which are called the “words of the covenant” in Exod 34:28, but it contained much more. However, when Israel is taken to task by God, it often relates to their failure to live up to the standards of the ten commandments (Heb “the ten words”; see Hos 4:1-3; Jer 7:9).

[27:17]  ¹⁴ tn The imperative with vav (ו) here and in v. 12 after another imperative are a good example of the use of the imperative to introduce a consequence. (See GKC 324-25 §110.f and see Gen 42:18. This is a common verb in this idiom.)

[27:17]  ¹⁵ tn According to E. W. Bullinger (Figures of Speech, 954) both this question and the one in v. 13 are examples of rhetorical questions of prohibition / “don’t let this city be made a pile of rubble.”

[35:5]  ¹⁶ tn Heb “Drink wine.”

[36:25]  ¹⁷ tn Heb “And also Elnathan, Delaiah, and Gemariah urged [or had urged] the king not to burn the scroll, but he did not listen to them.” The translation attempts to lessen the clash in chronological sequencing with the preceding. This sentence is essentially a flash back to a time before the scroll was totally burned (v. 23).

[38:26]  ¹⁸ tn Verses 25-26 form a long compound, complex conditional sentence. The condition is found in v. 25 and contains a long quote. The consequence is found in v. 26 and contains another long quote. The Hebrew sentence literally reads: “And if the officials hear that I have talked with you and come to you and say to you, ‘Please tell us what you said to the king. Do not hide from us and we will not kill you [so that we will not kill you] and [tell us] what the king said to you,’ then tell them.” The sentence has been broken up to better conform with contemporary English style.

[38:26]  ¹⁹ tn Heb “I was causing to fall [= presenting] my petition before the king not to send me back to Jonathan’s house to die there.” The word “dungeon of” is supplied in the translation to help the reader connect this petition with Jeremiah’s earlier place of imprisonment where the officials had put him with every intention of letting him die there (37:15-16, 20).

[38:26]  sn See Jer 37:15-16, 20.

[42:9]  ²⁰ tn Heb “Thus says the Lord God of Israel to whom you sent me to present your petition before him, ‘…’” The sentence has been restructured to cut down on the length of the introduction leading in to the long quote.

[42:9]  sn Their “request” is that Jeremiah would tell them where to go and what to do (v. 3).