Yeremia 16:11

16:11 Then tell them that the Lord says, ¹  ‘It is because your ancestors ²  rejected me and paid allegiance to ³  other gods. They have served them and worshiped them. But they have rejected me and not obeyed my law. ⁴ 

Yeremia 16:15

16:15 But in that time they will affirm them with ‘I swear as surely as the Lord lives who delivered the people of Israel from the land of the north and from all the other lands where he had banished them.’ At that time I will bring them back to the land I gave their ancestors.” ⁵ 

Yeremia 19:5

19:5 They have built places here ⁶  for worship of the god Baal so that they could sacrifice their children as burnt offerings to him in the fire. Such sacrifices ⁷  are something I never commanded them to make! They are something I never told them to do! Indeed, such a thing never even entered my mind!

Yeremia 23:8

23:8 But at that time they will affirm them with “I swear as surely as the Lord lives who delivered the descendants of the former nation of Israel ⁸  from the land of the north and from all the other lands where he had banished ⁹  them.” ¹⁰  At that time they will live in their own land.’”

[16:11]  ¹ tn These two sentences have been recast in English to break up a long Hebrew sentence and incorporate the oracular formula “says the Lord (Heb ‘oracle of the Lord’)” which occurs after “Your fathers abandoned me.” In Hebrew the two sentences read: “When you tell them these things and they say, ‘…’, then tell them, ‘Because your ancestors abandoned me,’ oracle of the Lord.”

[16:11]  ² tn Heb “fathers” (also in vv. 12, 13, 15, 19).

[16:11]  ³ tn Heb “followed after.” See the translator’s note at 2:5 for the explanation of the idiom.

[16:11]  ⁴ tn Heb “But me they have abandoned and my law they have not kept.” The objects are thrown forward to bring out the contrast which has rhetorical force. However, such a sentence in English would be highly unnatural.

[16:15]  ⁵ tn These two verses which constitute one long sentence with compound, complex subordinations has been broken up for sake of English style. It reads, “Therefore, behold the days are coming, says the Lord [Heb ‘oracle of the Lord’] and it will not be said any longer, ‘By the life of the Lord who…Egypt’ but ‘by the life of the Lord who…’ and I will bring them back….”

[19:5]  ⁶ tn The word “here” is not in the text. However, it is implicit from the rest of the context. It is supplied in the translation for clarity.

[19:5]  ⁷ tn The words “such sacrifices” are not in the text. The text merely says “to burn their children in the fire as burnt offerings to Baal which I did not command.” The command obviously refers not to the qualification “to Baal” but to burning the children in the fire as burnt offerings. The words are supplied in the translation to avoid a possible confusion that the reference is to sacrifices to Baal. Likewise the words should not be translated so literally that they leave the impression that God never said anything about sacrificing their children to other gods. The fact is he did. See Lev 18:21; Deut 12:30; 18:10.

[23:8]  ⁸ tn Heb “descendants of the house of Israel.”

[23:8]  ⁹ tc It is probably preferable to read the third masculine singular plus suffix (הִדִּיחָם, hiddikham) here with the Greek version and the parallel passage in 16:15 rather than the first singular plus suffix in the MT (הִדַּחְתִּים, hiddakhtim). If this is not a case of mere graphic confusion, the MT could have arisen under the influence of the first person in v. 3. Though sudden shifts in person have been common in the book of Jeremiah, that is unlikely in a context reporting an oath.

[23:8]  ¹⁰ tn This passage is the same as 16:14-15 with a few minor variations in Hebrew wording. The notes on that passage should be consulted for the rendering here. This passage has the Niphal of the verb “to say” rather than the impersonal use of the Qal. It adds the idea of “bringing out” to the idea of “bringing up out” and (Heb “who brought up and who brought out,” probably a case of hendiadys) before “the people [here “seed” rather than “children”] of Israel [here “house of Israel”] from the land of the north.” These are minor variations and do not affect the sense in any way. So the passage is rendered in much the same way.

[23:8]  sn This passage looks forward to a new and greater Exodus, one that so outstrips the earlier one that the earlier will not serve as the model of deliverance any longer. This same ideal was the subject of Isaiah’s earlier prophecies in Isa 11:11-12, 15-16; 43:16-21; 49:8-13; 51: 1-11.