Yeremia 17:18

17:18 May those who persecute me be disgraced.

Do not let me be disgraced.

May they be dismayed.

Do not let me be dismayed.

Bring days of disaster on them.

Bring on them the destruction they deserve.” ¹ 

Yeremia 17:22

17:22 Do not carry any loads out of your houses or do any work on the Sabbath day. ²  But observe the Sabbath day as a day set apart to the Lord, ³  as I commanded your ancestors. ⁴ 

Yeremia 27:22

27:22 He has said, ‘They will be carried off to Babylon. They will remain there until it is time for me to show consideration for them again. ⁵  Then I will bring them back and restore them to this place.’ I, the Lord, affirm this!” ⁶ 

Yeremia 31:6

31:6 Yes, a time is coming

when watchmen ⁷  will call out on the mountains of Ephraim,

“Come! Let us go to Zion

to worship the Lord our God!”’” ⁸ 

Yeremia 38:28

38:28 So Jeremiah remained confined ⁹  in the courtyard of the guardhouse until the day Jerusalem ¹⁰  was captured.

The Fall of Jerusalem and Its Aftermath

The following events occurred when Jerusalem ¹¹  was captured. ¹² 

Yeremia 52:11

52:11 He had Zedekiah’s eyes put out and had him bound in chains. ¹³  Then the king of Babylon had him led off to Babylon and he was imprisoned there until the day he died.

[17:18]  ¹ tn Or “complete destruction.” See the translator’s note on 16:18.

[17:18]  sn Jeremiah now does what he says he has not wanted to do or been hasty to do. He is, however, seeking his own vindication and that of God whose threats they have belittled.

[17:22]  ² tn Heb “Do not carry any loads out of your houses on the Sabbath day and do not do any work.” Translating literally might give the wrong impression that they were not to work at all. The phrase “on the Sabbath day” is, of course, intended to qualify both prohibitions.

[17:22]  ³ tn Heb “But sanctify [or set apart as sacred] the Sabbath day.” The idea of setting it apart as something sacred to the Lord is implicit in the command. See the explicit statements of this in Exod 20:10; 31:5; 35:2; Lev 24:8. For some readers the idea of treating the Sabbath day as something sacred won’t mean much without spelling the qualification out specifically. Sabbath observance was not just a matter of not working.

[17:22]  ⁴ tn Heb “fathers.”

[27:22]  ⁵ tn This verb is a little difficult to render here. The word is used in the sense of taking note of something and acting according to what is noticed. It is the word that has been translated several times throughout Jeremiah as “punish [someone].” It is also used in the opposite of sense of taking note and “show consideration for” (or “care for;” see, e.g., Ruth 1:6). Here the nuance is positive and is further clarified by the actions that follow, bringing them back and restoring them.

[27:22]  ⁶ tn Heb “oracle of the Lord.”

[31:6]  ⁷ sn Watchmen were stationed at vantage points to pass on warning of coming attack (Jer 6:17; Ezek 33:2, 6) or to spread the news of victory (Isa 52:8). Here reference is made to the watchmen who signaled the special times of the year such as the new moon and festival times when Israel was to go to Jerusalem to worship. Reference is not made to these in the Hebrew Bible but there is a good deal of instruction regarding them in the later Babylonian Talmud.

[31:6]  ⁸ sn Not only will Israel and Judah be reunited under one ruler (cf. 23:5-6), but they will share a unified place and practice of worship once again in contrast to Israel using the illicit places of worship, illicit priesthood, and illicit feasts instituted by Jeroboam (1 Kgs 12:26-31) and continued until the downfall of Samaria in 722 b.c.

[38:28]  ⁹ tn Heb “And Jeremiah stayed/remained in the courtyard of the guardhouse…” The translation once again intends to reflect the situation. Jeremiah had a secret meeting with the king at the third entrance to the temple (v. 14). He was returned to the courtyard of the guardhouse (cf. v. 13) after the conversation with the king where the officials came to question him (v. 27). He was not sent back to the dungeon in Jonathan’s house as he feared, but was left confined in the courtyard of the guardhouse.

[38:28]  ¹⁰ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[38:28]  ¹¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[38:28]  ¹² tc The precise meaning of this line and its relation to the context are somewhat uncertain. This line is missing from the Greek and Syriac versions and from a few Hebrew mss. Some English versions and commentaries omit it as a double writing of the final words of the preceding line (see, e.g., REB; W. L. Holladay, Jeremiah [Hermeneia], 2:268). Others see it as misplaced from the beginning of 39:3 (see, e.g., NRSV, TEV, J. Bright, Jeremiah [AB], 245). The clause probably does belong syntactically with 39:3 (i.e., כַּאֲשֶׁר [ka’asher] introduces a temporal clause which is resumed by the vav consecutive on וַיָּבֹאוּ (vayyavo’u; see BDB 455 s.v. כַּאֲשֶׁר 3), but it should not be moved there because there is no textual evidence for doing so. The intervening verses are to be interpreted as parenthetical, giving the background for the events that follow (see, e.g., the translation in D. Barthélemy, ed., Preliminary and Interim Report on the Hebrew Old Testament Text Project, 4:280). The chapter is not so much concerned with describing how Jerusalem fell as it is with contrasting the fate of Zedekiah who disregarded the word of the Lord with the fate of Jeremiah and that of Jeremiah’s benefactor Ebed Melech. The best way to treat the line without actually moving it before 39:3a is to treat it as a heading as has been done here.

[52:11]  ¹³ tn Heb “fetters of bronze.” The more generic “chains” is used in the translation because “fetters” is a word unfamiliar to most modern readers.