Yeremia 1:3

1:3 The Lord also spoke to him when Jehoiakim son of Josiah ruled over Judah, and he continued to speak to him until the fifth month of the eleventh year ¹  that Zedekiah son of Josiah ruled over Judah. That was when the people of Jerusalem ²  were taken into exile. ³ 

Yeremia 3:25

3:25 Let us acknowledge ⁴  our shame.

Let us bear the disgrace that we deserve. ⁵ 

For we have sinned against the Lord our God,

both we and our ancestors.

From earliest times to this very day

we have not obeyed the Lord our God.’

Yeremia 13:11

13:11 For,’ I say, ⁶  ‘just as shorts cling tightly to a person’s body, so I bound the whole nation of Israel and the whole nation of Judah ⁷  tightly ⁸  to me.’ I intended for them to be my special people and to bring me fame, honor, and praise. ⁹  But they would not obey me.

Yeremia 18:18

Jeremiah Petitions the Lord to Punish Those Who Attack Him

18:18 Then some people ¹⁰  said, “Come on! Let us consider how to deal with Jeremiah! ¹¹  There will still be priests to instruct us, wise men to give us advice, and prophets to declare God’s word. ¹²  Come on! Let’s bring charges against him and get rid of him! ¹³  Then we will not need to pay attention to anything he says.”

Yeremia 21:12

21:12 O royal family descended from David. ¹⁴ 

The Lord says:

‘See to it that people each day ¹⁵  are judged fairly. ¹⁶ 

Deliver those who have been robbed from those ¹⁷  who oppress them.

Otherwise, my wrath will blaze out against you.

It will burn like a fire that cannot be put out

because of the evil that you have done. ¹⁸ 

Yeremia 24:1

Good Figs and Bad Figs

24:1 The Lord showed me two baskets of figs sitting before his temple. This happened after King Nebuchadnezzar of Babylon deported Jehoiakim’s son, King Jeconiah of Judah. He deported him and the leaders of Judah, along with the craftsmen and metal workers, and took them to Babylon. ¹⁹ 

Yeremia 29:1

Jeremiah’s Letter to the Exiles

29:1 The prophet Jeremiah sent a letter to the exiles Nebuchadnezzar had carried off from Jerusalem ²⁰  to Babylon. It was addressed to the elders who were left among the exiles, to the priests, to the prophets, and to all the other people who were exiled in Babylon. ²¹ 

Yeremia 34:15

34:15 Recently, however, you yourselves ²²  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. ²³ 

Yeremia 40:7

A Small Judean Province is Established at Mizpah

40:7 Now some of the officers of the Judean army and their troops had been hiding in the countryside. They heard that the king of Babylon had appointed Gedaliah son of Ahikam to govern ²⁴  the country. They also heard that he had been put in charge over the men, women, and children from the poorer classes of the land who had not been carried off into exile in Babylon. ²⁵ 

Yeremia 41:7

41:7 But as soon as they were inside the city, Ishmael son of Nethaniah and the men who were with him slaughtered them and threw their bodies ²⁶  in a cistern.

Yeremia 46:2

The Prophecy about Egypt’s Defeat at Carchemish

46:2 He spoke about Egypt and the army of Pharaoh Necho king of Egypt which was encamped along the Euphrates River at Carchemish. Now this was the army that King Nebuchadnezzar of Babylon defeated in the fourth year that Jehoiakim son of Josiah was ruling ²⁷  over Judah. ²⁸ 

Yeremia 49:1

Judgment Against Ammon

49:1 The Lord spoke about the Ammonites. ²⁹ 

“Do you think there are not any people of the nation of Israel remaining?

Do you think there are not any of them remaining to reinherit their land?

Is that why you people who worship the god Milcom ³⁰ 

have taken possession of the territory of Gad and live in his cities? ³¹ 

Yeremia 51:46

51:46 Do not lose your courage or become afraid

because of the reports that are heard in the land.

For a report will come in one year.

Another report will follow it in the next.

There will be violence in the land

with ruler fighting against ruler.”

[1:3]  ¹ sn This would have been August, 586 b.c. according to modern reckoning.

[1:3]  ² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[1:3]  ³ tn Heb “and it [the word of the Lord] came in the days of Jehoiakim…until the end of the eleventh year of Zedekiah…until the carrying away captive of Jerusalem in the fifth month.”

[3:25]  ⁴ tn Heb “Let us lie down in….”

[3:25]  ⁵ tn Heb “Let us be covered with disgrace.”

[13:11]  ⁶ tn The words “I say” are “Oracle of the Lord” in Hebrew, and are located at the end of this statement in the Hebrew text rather than the beginning. However, they are rendered in the first person and placed at the beginning for smoother English style.

[13:11]  ⁷ tn Heb “all the house of Israel and all the house of Judah.”

[13:11]  ⁸ tn It would be somewhat unnatural in English to render the play on the word translated here “cling tightly” and “bound tightly” in a literal way. They are from the same root word in Hebrew (דָּבַק, davaq), a word that emphasizes the closest of personal relationships and the loyalty connected with them. It is used, for example, of the relationship of a husband and a wife and the loyalty expected of them (cf. Gen 2:24; for other similar uses see Ruth 1:14; 2 Sam 20:2; Deut 11:22).

[13:11]  ⁹ tn Heb “I bound them…in order that they might be to me for a people and for a name and for praise and for honor.” The sentence has been separated from the preceding and an equivalent idea expressed which is more in keeping with contemporary English style.

[18:18]  ¹⁰ tn Heb “They.” The referent is unidentified; “some people” has been used in the translation.

[18:18]  ¹¹ tn Heb “Let us make plans against Jeremiah.” See 18:18 where this has sinister overtones as it does here.

[18:18]  ¹² tn Heb “Instruction will not perish from priest, counsel from the wise, word from the prophet.”

[18:18]  sn These are the three channels through whom God spoke to his people in the OT. See Jer 8:8-10 and Ezek 7:26.

[18:18]  ¹³ tn Heb “Let us smite him with our tongues.” It is clear from the context that this involved plots to kill him.

[21:12]  ¹⁴ tn Heb “house of David.” This is essentially equivalent to the royal court in v. 11.

[21:12]  ¹⁵ tn Heb “to the morning” = “morning by morning” or “each morning.” See Isa 33:2 and Amos 4:4 for parallel usage.

[21:12]  ¹⁶ sn The kings of Israel and Judah were responsible for justice. See Pss 122:5. The king himself was the final court of appeals judging from the incident of David with the wise woman of Tekoa (2 Sam 14), Solomon and the two prostitutes (1 Kgs 3:16-28), and Absalom’s attempts to win the hearts of the people of Israel by interfering with due process (2 Sam 15:2-4). How the system was designed to operate may be seen from 2 Chr 19:4-11.

[21:12]  ¹⁷ tn Heb “from the hand [or power] of.”

[21:12]  ¹⁸ tn Heb “Lest my wrath go out like fire and burn with no one to put it out because of the evil of your deeds.”

[24:1]  ¹⁹ sn See 2 Kgs 24:10-17 (especially vv. 14-16). Nebuchadnezzar left behind the poorest people of the land under the puppet king Zedekiah. Jeconiah has already been referred to earlier in 13:18; 22:25-26. The deportation referred to here occurred in 597 b.c. and included the priest Ezekiel.

[29:1]  ²⁰ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[29:1]  ²¹ tn Jer 29:1-3 are all one long sentence in Hebrew containing a parenthetical insertion. The text reads “These are the words of the letter which the prophet Jeremiah sent to the elders…people whom Nebuchadnezzar had exiled from Jerusalem to Babylon after King Jeconiah…had gone from Jerusalem by the hand of Elasah…whom Zedekiah sent…saying, ‘Thus says the Lord…’” The sentence has been broken up for the sake of contemporary English style and clarity.

[34:15]  ²² tn The presence of the independent pronoun in the Hebrew text is intended to contrast their actions with those of their ancestors.

[34:15]  ²³ 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.

[40:7]  ²⁴ tn Heb “set him over/ made him overseer over.” See BDB 823-24 s.v. פָּקִיד Hiph.1 and compare usage in Gen 39:4-5.

[40:7]  ²⁵ sn Compare Jer 39:10.

[41:7]  ²⁶ tn The words “and threw their bodies” result from the significant use of the preposition אֶל (’el, so GKC 384 §119.gg and BDB 39 s.v. אֶל 1). Hence the suggestion in BHS (fn a) that the Syriac and two Greek mss are reading a different text is not really a textual issue but a translational one; the versions are supplying the words for stylistic purposes as has been done here.

[46:2]  ²⁷ sn The fourth year of Jehoiakim’s reign proved very significant in the prophecies of Jeremiah. It was in that same year that he issued the prophecies against the foreign nations recorded in Jer 25 (and probably the prophecies recorded here in Jer 46-51) and that he had Baruch record and read to the people gathered in the temple all the prophecies he had uttered against Judah and Jerusalem up to that point in the hopes that they would repent and the nation would be spared. The fourth year of Jehoiakim (605 b.c.) marked a significant shift in the balance of power in Palestine. With the defeat of Necho at Carchemish in that year the area came under the control of Nebuchadnezzar and Judah and the surrounding nations had two options, submit to Babylon and pay tribute or suffer the consequences of death in war or exile in Babylon for failure to submit.

[46:2]  ²⁸ tn Heb “Concerning Egypt: Concerning the army of Pharaoh Necho king of Egypt which was beside the Euphrates River at Carchemish which Nebuchadnezzar king of Babylon defeated in the fourth year of Jehoiakim son of Josiah king of Judah.” The sentence has been broken up, restructured, and introductory words supplied in the translation to make the sentences better conform with contemporary English style. The dating formula is placed in brackets because the passage is prophetic about the battle, but the bracketed words were superscription or introduction and thus were added after the outcome was known.

[49:1]  ²⁹ sn Ammonites. Ammon was a small kingdom to the north and east of Moab which was in constant conflict with the Transjordanian tribes of Reuben, Gad, and Manasseh over territorial rights to the lands north and south of the Jabbok River. Ammon mainly centered on the city of Rabbah which is modern Amman. According to Judg 11:13 the Ammonites claimed the land between the Jabbok and the Arnon but this was land taken from them by Sihon and Og and land that the Israelites captured from the latter two kings. The Ammonites attempted to expand into the territory of Israel in the Transjordan in the time of Jephthah (Judg 10-11) and the time of Saul (1 Sam 11). Apparently when Tiglath Pileser carried away the Israelite tribes in Transjordan in 733 b.c., the Ammonites took over possession of their cities (Jer 49:1). Like Moab they appear to have been loyal to Nebuchadnezzar in the early part of his reign, forming part of the contingent that he sent to harass Judah when Jehoiakim rebelled in 598 b.c. (2 Kgs 24:2). But along with Moab and Edom they sent representatives to plot rebellion against Nebuchadnezzar in 594 b.c. (Jer 27:3). The Ammonites were evidently in rebellion against him in 588 b.c. when he had to decide whether to attack Rabbah or Jerusalem first (Ezek 21:18-23 [21:23-28 HT]). They appear to have remained in rebellion after the destruction of Jerusalem because their king Baalis was behind the plot to assassinate Gedaliah and offered refuge to Ishmael after he did it (Jer 40:13; 41:15). According to the Jewish historian Josephus they were conquered in 582 b.c. by Nebuchadnezzar.

[49:1]  ³⁰ tc The reading here and in v. 3 follows the reading of the Greek, Syriac, and Latin versions and 1 Kgs 11:5, 33; 2 Kgs 23:13. The Hebrew reads “Malcom” both here, in v. 3, and Zeph 1:5. This god is to be identified with the god known elsewhere as Molech (cf. 1 Kgs 11:7).

[49:1]  ³¹ tn Heb “Does not Israel have any sons? Does not he have any heir [or “heirs” as a collective]? Why [then] has Malcom taken possession of Gad and [why] do his [Malcom’s] people live in his [Gad’s] land?” A literal translation here will not produce any meaning without major commentary. Hence the meaning that is generally agreed on is reflected in an admittedly paraphrastic translation. The reference is to the fact that the Ammonites had taken possession of the cities that had been deserted when the Assyrians carried off the Transjordanian tribes in 733 b.c. assuming that the Israelites would not return in sufficient numbers to regain control of it. The thought underlying the expression “Why has Milcom taken possession…” reflects the idea, common in the OT and the ancient Near East, that the god of a people drove out the previous inhabitants, gave their land to his worshipers to possess, and took up residence with them there (cf., e.g., Deut 1:21; Judg 11:24 and line 33-34 of the Moabite stone: “Chemosh said to me, ‘Go down, fight against Hauronen.’ And I went down [and I fought against the town and took it], and Chemosh dwelt there in my time.” [ANET 321]).