Yeremia 3:1

3:1 “If a man divorces his wife

and she leaves him and becomes another man’s wife,

he may not take her back again. ¹ 

Doing that would utterly defile the land. ² 

But you, Israel, have given yourself as a prostitute to many gods. ³ 

So what makes you think you can return to me?” ⁴ 

says the Lord.

Yeremia 6:19

6:19 Hear this, you peoples of the earth: ⁵ 

‘Take note! ⁶  I am about to bring disaster on these people.

It will come as punishment for their scheming. ⁷ 

For they have paid no attention to what I have said, ⁸ 

and they have rejected my law.

Yeremia 9:12

9:12 I said, ⁹ 

“Who is wise enough to understand why this has happened? ¹⁰ 

Who has a word from the Lord that can explain it? ¹¹ 

Why does the land lie in ruins?

Why is it as scorched as a desert through which no one travels?”

Yeremia 12:4

12:4 How long must the land be parched ¹² 

and the grass in every field be withered?

How long ¹³  must the animals and the birds die

because of the wickedness of the people who live in this land? ¹⁴ 

For these people boast,

“God ¹⁵  will not see what happens to us.” ¹⁶ 

Yeremia 12:12

12:12 A destructive army ¹⁷  will come marching

over the hilltops in the desert.

For the Lord will use them as his destructive weapon ¹⁸ 

against ¹⁹  everyone from one end of the land to the other.

No one will be safe. ²⁰ 

Yeremia 13:13

13:13 Then ²¹  tell them, ‘The Lord says, “I will soon fill all the people who live in this land with stupor. ²²  I will also fill the kings from David’s dynasty, ²³  the priests, the prophets, and the citizens of Jerusalem with stupor. ²⁴ 

Yeremia 15:3

15:3 “I will punish them in four different ways: I will have war kill them. I will have dogs drag off their dead bodies. I will have birds and wild beasts devour and destroy their corpses. ²⁵ 

Yeremia 16:4

16:4 They will die of deadly diseases. No one will mourn for them. They will not be buried. Their dead bodies will lie like manure spread on the ground. They will be killed in war or die of starvation. Their corpses will be food for the birds and wild animals.

Yeremia 19:7

19:7 In this place I will thwart ²⁶  the plans of the people of Judah and Jerusalem. I will deliver them over to the power of their enemies who are seeking to kill them. They will die by the sword ²⁷  at the hands of their enemies. ²⁸  I will make their dead bodies food for the birds and wild beasts to eat.

Yeremia 22:28

22:28 This man, Jeconiah, will be like a broken pot someone threw away.

He will be like a clay vessel ²⁹  that no one wants. ³⁰ 

Why will he and his children be forced into exile?

Why will they be thrown out into a country they know nothing about? ³¹ 

Yeremia 23:15

23:15 So then I, the Lord who rules over all, ³² 

have something to say concerning the prophets of Jerusalem: ³³ 

‘I will make these prophets eat the bitter food of suffering

and drink the poison water of judgment. ³⁴ 

For the prophets of Jerusalem are the reason ³⁵ 

that ungodliness ³⁶  has spread throughout the land.’”

Yeremia 25:13

25:13 I will bring on that land everything that I said I would. I will bring on it everything that is written in this book. I will bring on it everything that Jeremiah has prophesied against all the nations. ³⁷ 

Yeremia 25:26

25:26 all the kings of the north, whether near or far from one another; and all the other kingdoms which are on the face of the earth. After all of them have drunk the wine of the Lord’s wrath, ³⁸  the king of Babylon ³⁹  must drink it.

Yeremia 25:29-30

25:29 For take note, I am already beginning to bring disaster on the city that I call my own. ⁴⁰  So how can you possibly avoid being punished? ⁴¹  You will not go unpunished! For I am proclaiming war against all who live on the earth. I, the Lord who rules over all, ⁴²  affirm it!’ ⁴³ 

25:30 “Then, Jeremiah, ⁴⁴  make the following prophecy ⁴⁵  against them:

‘Like a lion about to attack, ⁴⁶  the Lord will roar from the heights of heaven;

from his holy dwelling on high he will roar loudly.

He will roar mightily against his land. ⁴⁷ 

He will shout in triumph like those stomping juice from the grapes ⁴⁸ 

against all those who live on the earth.

Yeremia 26:20

26:20 Now there was another man ⁴⁹  who prophesied as the Lord’s representative ⁵⁰  against this city and this land just as Jeremiah did. His name was Uriah son of Shemaiah from Kiriath Jearim. ⁵¹ 

Yeremia 29:18

29:18 I will chase after them with war, ⁵²  starvation, and disease. I will make all the kingdoms of the earth horrified at what happens to them. I will make them examples of those who are cursed, objects of horror, hissing scorn, and ridicule among all the nations where I exile them.

Yeremia 30:3

30:3 For I, the Lord, affirm ⁵³  that the time will come when I will reverse the plight ⁵⁴  of my people, Israel and Judah,’ says the Lord. ‘I will bring them back to the land I gave their ancestors ⁵⁵  and they will take possession of it once again.’” ⁵⁶ 

Yeremia 32:17

32:17 ‘Oh, Lord God, ⁵⁷  you did indeed ⁵⁸  make heaven and earth by your mighty power and great strength. ⁵⁹  Nothing is too hard for you!

Yeremia 33:9

33:9 All the nations will hear about all the good things which I will do to them. This city will bring me fame, honor, and praise before them for the joy that I bring it. The nations will tremble in awe at all the peace and prosperity that I will provide for it.’ ⁶⁰ 

Yeremia 35:11

35:11 But when King Nebuchadnezzar of Babylon invaded the land we said, ‘Let’s get up and go to Jerusalem ⁶¹  to get away from the Babylonian ⁶²  and Aramean armies.’ That is why we are staying here in Jerusalem.”

Yeremia 36:29

36:29 Tell King Jehoiakim of Judah, ‘The Lord says, “You burned the scroll. You asked ⁶³  Jeremiah, ‘How dare you write in this scroll that the king of Babylon will certainly come and destroy this land and wipe out all the people and animals on it?’” ⁶⁴ 

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 ⁶⁵  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. ⁶⁶ 

Yeremia 44:8

44:8 That is what will result from your making me angry by what you are doing. ⁶⁷  You are making me angry by sacrificing to other gods here in the land of Egypt where you live. You will be destroyed for doing that! You will become an example used in curses ⁶⁸  and an object of ridicule among all the nations of the earth. ⁶⁹ 

Yeremia 44:21

44:21 “The Lord did indeed remember and call to mind what you did! He remembered the sacrifices you and your ancestors, your kings, your leaders, and all the rest of the people of the land offered to other gods ⁷⁰  in the towns of Judah and in the streets of Jerusalem. ⁷¹ 

Yeremia 45:4

45:4 The Lord told Jeremiah, ⁷²  “Tell Baruch, ⁷³  ‘The Lord says, “I am about to tear down what I have built and to uproot what I have planted. I will do this throughout the whole earth. ⁷⁴ 

Yeremia 47:2

47:2 “Look! Enemies are gathering in the north like water rising in a river. ⁷⁵ 

They will be like an overflowing stream.

They will overwhelm the whole country and everything in it like a flood.

They will overwhelm the cities and their inhabitants.

People will cry out in alarm.

Everyone living in the country will cry out in pain.

Yeremia 51:25

51:25 The Lord says, ⁷⁶  “Beware! I am opposed to you, Babylon! ⁷⁷ 

You are like a destructive mountain that destroys all the earth.

I will unleash my power against you; ⁷⁸ 

I will roll you off the cliffs and make you like a burned-out mountain. ⁷⁹ 

[3:1]  ¹ tn Heb “May he go back to her again?” The question is rhetorical and expects a negative answer.

[3:1]  sn For the legal background for the illustration that is used here see Deut 24:1-4.

[3:1]  ² tn Heb “Would the land not be utterly defiled?” The stative is here rendered actively to connect better with the preceding. The question is rhetorical and expects a positive answer.

[3:1]  ³ tn Heb “But you have played the prostitute with many lovers.”

[3:1]  ⁴ tn Heb “Returning to me.” The form is the bare infinitive which the KJV and ASV have interpreted as an imperative “Yet, return to me!” However, it is more likely that a question is intended, expressing surprise in the light of the law alluded to and the facts cited. For the use of the infinitive absolute in the place of a finite verb, cf. GKC 346 §113.ee. For the introduction of a question without a question marker, cf. GKC 473 §150.a.

[6:19]  ⁵ tn Heb “earth.”

[6:19]  ⁶ tn Heb “Behold!”

[6:19]  ⁷ tn Heb “disaster on these people, the fruit of their schemes.”

[6:19]  ⁸ tn Heb “my word.”

[9:12]  ⁹ tn The words, “I said” are not in the text. It is not clear that a shift in speaker has taken place. However, the words of the verse are very unlikely to be a continuation of the Lord’s threat. It is generally assumed that these are the words of Jeremiah and that a dialogue is going on between him and the Lord in vv. 9-14. That assumption is accepted here.

[9:12]  ¹⁰ tn Heb “Who is the wise man that he may understand this?”

[9:12]  ¹¹ tn Heb “And [who is the man] to whom the mouth of the Lord has spoken that he may explain it?”

[12:4]  ¹² tn The verb here is often translated “mourn.” However, this verb is from a homonymic root meaning “to be dry” (cf. HALOT 7 s.v. II אָבַל and compare Hos 4:3 for usage).

[12:4]  ¹³ tn The words “How long” are not in the text. They are carried over from the first line.

[12:4]  ¹⁴ tn Heb “because of the wickedness of those who live in it.”

[12:4]  ¹⁵ tn Heb “he.” The referent is usually identified as God and is supplied here for clarity. Some identify the referent with Jeremiah. If that is the case, then he returns to his complaint about the conspirators. It is more likely, however, that it refers to God and Jeremiah’s complaint that the people live their lives apart from concern about God.

[12:4]  ¹⁶ tc Or reading with the Greek version, “God does not see what we are doing.” In place of “what will happen to us (אַחֲרִיתֵנוּ, ’akharitenu, “our end”) the Greek version understands a Hebrew text which reads “our ways” (אָרְחוֹתֵנו, ’orkhotenu), which is graphically very close to the MT. The Masoretic is supported by the Latin and is retained here on the basis of external evidence. Either text makes good sense in the context. Some identify the “he” with Jeremiah and understand the text to be saying that the conspirators are certain that they will succeed and he will not live to see his prophecies fulfilled.

[12:4]  sn The words here may be an outright rejection of the Lord’s words in Deut 32:20, which is part of a song that was to be taught to Israel in the light of their predicted rejection of the Lord.

[12:12]  ¹⁷ tn Heb “destroyers.”

[12:12]  ¹⁸ tn Heb “It is the Lord’s consuming sword.”

[12:12]  ¹⁹ tn Heb “For a sword of the Lord will devour.” The sword is often symbolic for destructive forces of all kinds. Here and in Isa 34:6; Jer 47:6 it is symbolic of the enemy armies that the Lord uses to carry out destructive punishment against his enemies, hence the translation “his destructive weapon.” A similar figure is use in Isa 10:5 where the figure is more clearly identified; Assyria is the rod/club that the Lord will use to discipline unfaithful Israel.

[12:12]  ²⁰ tn Heb “There is no peace to all flesh.”

[13:13]  ²¹ tn The Greek version is likely right in interpreting the construction of two perfects preceded by the conjunction as contingent or consequential here, i.e., “and when they say…then say.” See GKC 494 §159.g. However, to render literally would create a long sentence. Hence, the words “will probably” have been supplied in v. 12 in the translation to set up the contingency/consequential sequence in the English sentences.

[13:13]  ²² sn It is probably impossible to convey in a simple translation all the subtle nuances that are wrapped up in the words of this judgment speech. The word translated “stupor” here is literally “drunkenness” but the word has in the context an undoubted intended double reference. It refers first to the drunken like stupor of confusion on the part of leaders and citizens of the land which will cause them to clash with one another. But it also probably refers to the reeling under God’s wrath that results from this (cf. Jer 25:15-29, especially vv. 15-16). Moreover there is still the subtle little play on wine jars. The people are like the wine jars which were supposed to be filled with wine. They were to be a special people to bring glory to God but they had become corrupt. Hence, like wine jars they would be smashed against one another and broken to pieces (v. 14). All of this, both “fill them with the stupor of confusion” and “make them reel under God’s wrath,” cannot be conveyed in one translation.

[13:13]  ²³ tn Heb “who sit on David’s throne.”

[13:13]  ²⁴ tn In Hebrew this is all one long sentence with one verb governing compound objects. It is broken up here in conformity with English style.

[15:3]  ²⁵ tn The translation attempts to render in understandable English some rather unusual uses of terms here. The verb translated “punish” is often used that way (cf. BDB 823 s.v. פָּקַד Qal.A.3 and compare usage in Jer 11:22, 13:21). However, here it is accompanied by a direct object and a preposition meaning “over” which is usually used in the sense of appointing someone over someone (cf. BDB 823 s.v. פָּקַד Qal.B.1 and compare usage in Jer 51:27). Moreover the word translated “different ways” normally refers to “families,” “clans,” or “guilds” (cf. BDB 1046-47 s.v. מִשְׁפָּחָה for usage). Hence the four things mentioned are referred to figuratively as officers or agents into whose power the Lord consigns them. The Hebrew text reads: “I will appoint over them four guilds, the sword to kill, the dogs to drag away, the birds of the skies and the beasts of the earth to devour and to destroy.”

[19:7]  ²⁶ sn There is perhaps a two-fold wordplay in the use of this word. One involves the sound play with the word for “jar,” which has been explained as a water decanter. The word here is בַקֹּתִי (vaqqoti). The word for jar in v. 1 is בַקְבֻּק (vaqbuq). There may also be a play on the literal use of this word to refer to the laying waste or destruction of a land (see Isa 24:3; Nah 2:3). Many modern commentaries think that at this point Jeremiah emptied out the contents of the jar, symbolizing the “emptying” out of their plans.

[19:7]  ²⁷ sn This refers to the fact that they will die in battle. The sword would be only one of the weapons that strikes them down. It is one of the trio of “sword,” “starvation,” and “disease” which were the concomitants of war referred to so often in the book of Jeremiah. Starvation is referred to in v. 9.

[19:7]  ²⁸ tn Heb “I will cause them to fall by the sword before their enemies and in the hand of those who seek their soul [= life].” In this context the two are meant as obvious qualifications of one entity, not two. Some rearrangement of the qualifiers had to be made in the English translation to convey this.

[22:28]  ²⁹ tn The word translated “clay vessel” occurs only here. Its meaning, however, is assured on the basis of the parallelism and on the basis of the verb root which is used for shaping or fashioning in Job 10:8. The KJV renders it as “idol,” but that word, while having the same consonants, never appears in the singular. The word is missing in the Greek version but is translated “vessel” in the Latin version. The word “clay” is supplied in the translation to clarify what sort of vessel is meant; its inclusion is justified based on the context and the use of the same verb root in Job 10:8 to refer to shaping or fashioning, which would imply clay pots or vessels.

[22:28]  ³⁰ tn Heb “Is this man, Coniah, a despised, broken vessel or a vessel that no one wants?” The question is rhetorical expecting a positive answer in agreement with the preceding oracle.

[22:28]  sn For the image of the rejected, broken vessel see Jer 19:1-13 (where, however, the vessel is rejected first and then broken) and compare also the image of the linen shorts which are good for nothing in Jer 13 (see especially vv. 10-11).

[22:28]  ³¹ sn The question “Why?” is a common rhetorical feature in the book of Jeremiah. See Jer 2:14, 31; 8:5, 19, 22; 12:1; 13:22; 14:19. In several cases like this one no answer is given, leaving a sense of exasperation and hopelessness with the sinfulness of the nation that calls forth such punishment from God.

[23:15]  ³² tn Heb “Yahweh of armies.”

[23:15]  sn See the study note on 2:19 for explanation of this title.

[23:15]  ³³ tn Heb “Therefore, thus says the Lord…concerning the prophets.” The person is shifted to better conform with English style and the word “of Jerusalem” is supplied in the translation to avoid the possible misunderstanding that the judgment applies to the prophets of Samaria who had already been judged long before.

[23:15]  ³⁴ tn Heb “I will feed this people wormwood and make them drink poison water.” For these same words of judgment on another group see 9:15 (9:14 HT). “Wormwood” and “poison water” are not to be understood literally here but are symbolic of judgment and suffering. See, e.g., BDB 542 s.v. לַעֲנָה.

[23:15]  ³⁵ tn The compound preposition מֵאֵת (me’et) expresses source or origin (see BDB 86 s.v. אֵת 4.c). Context shows that the origin is in their false prophesying which encourages people in their evil behavior.

[23:15]  ³⁶ sn A word that derives from this same Hebrew word is used in v. 11 at the beginning of the Lord’s criticism of the prophet and priest. This is a common rhetorical device for bracketing material that belongs together. The criticism has, however, focused on the false prophets and the judgment due them.

[25:13]  ³⁷ tn Or “I will bring upon it everything that is to be written in this book. I will bring upon it everything that Jeremiah is going to prophesy concerning all the nations.” The reference to “this book” and “what Jeremiah has prophesied against the nations” raises issues about the editorial process underlying the current form of the book of Jeremiah. As the book now stands there is no earlier reference to any judgments against Babylon or any book (really “scroll”; books were a development of the first or second century a.d.) containing them. A common assumption is that this “book” of judgment refers to the judgments against Babylon and the other nations contained at the end of the book of Jeremiah (46:1–51:58). The Greek version actually inserts the prophecies of 46:1–51:58 here (but in a different order) and interprets “Which (= What) Jeremiah prophesied concerning all the nations” as a title. It is possible that the Greek version may represent an earlier form of the book. At least two earlier forms of the book are known that date roughly to the period dealt with here (Compare 36:1 with 25:1 and see 36:2, 4 and 36:28, 32). Whether reference here is made to the first or second of these scrolls and whether the Greek version represents either is impossible to determine. It is not inconceivable that the referent here is the prophecies which Jeremiah has already uttered in vv. 8-12 and is about to utter in conjunction with the symbolical act that the Lord commands him to perform (vv. 15-26, 30-38) and that these are proleptic of the latter prophecies which will be given later and will be incorporated in a future book. That is the tenor of the alternate translation. The verb forms involved are capable of either a past/perfect translation or a proleptic/future translation. For the use of the participle (in the alternate translation = Heb “that is to be written”; הַכָּתוּב, hakkatuv) to refer to what is proleptic see GKC 356-57 §116.d, e, and compare usage in Jonah 1:3; 2 Kgs 11:2. For the use of the perfect to refer to a future act (in the alternate translation “is going to prophesy,” נִבָּא, nibba’) see GKC 312 §106.m and compare usage in Judg 1:2. In support of this interpretation is the fact that the first verb in the next verse (Heb “they will be subjected,” עָבְדוּ, ’ovdu) is undoubtedly prophetic [it is followed by a vav consecutive perfect; cf. Isa 5:14]). Reading the text this way has the advantage of situating it within the context of the passage itself which involves prophecies against the nations and against Babylon. Babylon is both the agent of wrath (the cup from which the nations drink, cf. 51:7) and the recipient of it (cf. v. 26). However, this interpretation admittedly does not explain the reference to “this book,” except as a proleptic reference to some future form of the book and there would be clearer ways of expressing this view if that were what was definitely intended.

[25:26]  ³⁸ tn The words “have drunk the wine of the Lord’s wrath” are not in the text. They are supplied in the translation for clarity at the end of the list to serve as a transition to the next sentence which does not directly mention the cup or the Lord’s wrath.

[25:26]  ³⁹ tn Heb “the king of Sheshach.” “Sheshach” is a code name for Babylon formed on the principle of substituting the last letter of the alphabet for the first, the next to the last for the second, and so on. On this principle Hebrew שׁ (shin) is substituted for Hebrew ב (bet) and Hebrew כ (kaf) is substituted for Hebrew ל (lamed). On the same principle “Leb Kamai” in Jer 51:1 is a code name for Chasdim or Chaldeans which is Jeremiah’s term for the Babylonians. No explanation is given for why the code names are used. The name “Sheshach” for Babylon also occurs in Jer 51:41 where the term Babylon is found in parallelism with it.

[25:29]  ⁴⁰ tn Heb “which is called by my name.” See translator’s note on 7:10 for support.

[25:29]  ⁴¹ tn This is an example of a question without the formal introductory particle following a conjunctive vav introducing an opposition. (See Joüon 2:609 §161.a.) It is also an example of the use of the infinitive before the finite verb in a rhetorical question involving doubt or denial. (See Joüon 2:422-23 §123.f, and compare usage in Gen 37:8.)

[25:29]  ⁴² tn Heb “Yahweh of armies.”

[25:29]  sn See the study notes on 2:19 and 7:3 for explanation of this extended title.

[25:29]  ⁴³ tn Heb “Oracle of Yahweh of armies.”

[25:30]  ⁴⁴ tn The word “Jeremiah” is not in the text. It is supplied in the translation to make clear who is being addressed.

[25:30]  ⁴⁵ tn Heb “Prophesy against them all these words.”

[25:30]  ⁴⁶ tn The words “like a lion about to attack” are not in the text but are implicit in the metaphor. The explicit comparison of the Lord to a lion is made at the end of the passage in v. 38. The words are supplied in the translation here for clarity.

[25:30]  sn For the metaphor of the Lord going forth against his enemies like an attacking lion see Jer 49:19; 50:44; Isa 31:4 in all of which the Lord comes against the nations in defense of his people. In Hos 5:14 the metaphor is turned against his own people. The figure of a lion ravaging people has already been used in Jer 4:7 of the enemy from the north (Babylon).

[25:30]  ⁴⁷ sn The word used here (Heb “his habitation”) refers to the land of Canaan which the Lord chose to make his earthly dwelling (Exod 15:13) and which was the dwelling place of his chosen people (Jer 10:25; Isa 32:18). Judgment would begin at the “house of God” (v. 29; 1 Pet 4:17) but would extend to the rest of the earth (v. 29).

[25:30]  ⁴⁸ sn The metaphor shifts from God as a lion to God as a mighty warrior (Jer 20:11; Isa 42:13; Zeph 3:17) shouting in triumph over his foes. Within the metaphor is a simile where the warrior is compared to a person stomping on grapes to remove the juice from them in the making of wine. The figure will be invoked later in a battle scene where the sounds of joy in the grape harvest are replaced by the sounds of joy of the enemy soldiers (Jer 48:33). The picture is drawn in more gory detail in Isa 63:1-6.

[26:20]  ⁴⁹ sn This is a brief parenthetical narrative about an otherwise unknown prophet who was executed for saying the same things Jeremiah did. It is put here to show the real danger that Jeremiah faced for saying what he did. There is nothing in the narrative here to show any involvement by Jehoiakim. This was a “lynch mob” instigated by the priests and false prophets which was stymied by the royal officials supported by some of the elders of Judah. Since it is disjunctive or parenthetical it is unclear whether this incident happened before or after that in the main narrative being reported.

[26:20]  ⁵⁰ tn Heb “in the name of the Lord,” i.e., as his representative and claiming his authority. See the study note on v. 16.

[26:20]  ⁵¹ tn Heb “Now also a man was prophesying in the name of the Lord, Uriah son of…, and he prophesied against this city and against this land according to all the words of Jeremiah.” The long Hebrew sentence has been broken up in conformity with contemporary English style and the major emphasis brought out by putting his prophesying first, then identifying him.

[29:18]  ⁵² tn Heb “with the sword.”

[30:3]  ⁵³ tn Heb “Oracle of the Lord.”

[30:3]  ⁵⁴ tn Heb “restore the fortune.” For the translation and meaning of this idiom see the note at 29:14.

[30:3]  ⁵⁵ tn Heb “fathers.”

[30:3]  ⁵⁶ sn As the nations of Israel and Judah were united in their sin and suffered the same fate – that of exile and dispersion – (cf. Jer 3:8; 5:11; 11:10, 17) so they will ultimately be regathered from the nations and rejoined under one king, a descendant of David, and regain possession of their ancestral lands. The prophets of both the eighth and seventh century looked forward to this ideal (see, e.g., Hos 1:11 (2:2 HT); Isa 11:11-13; Jer 23:5-6; 30:3; 33:7; Ezek 37:15-22). This has already been anticipated in Jer 3:18.

[32:17]  ⁵⁷ tn Heb “Lord Yahweh.” For an explanation of the rendering here see the study note on 1:6.

[32:17]  sn The parallel usage of this introduction in Jer 1:6; 4:10; 14:13 shows that though this prayer has a lengthy introductory section of praise vv. 17-22, this prayer is really one of complaint or lament.

[32:17]  ⁵⁸ tn This is an attempt to render the Hebrew particle normally translated “behold.” See the translator’s note on 1:6 for the usage of this particle.

[32:17]  ⁵⁹ tn Heb “by your great power and your outstretched arm.” See 21:5; 27:5 and the marginal note on 27:5 for this idiom.

[33:9]  ⁶⁰ tn Heb “And it [the city] will be to me for a name for joy and for praise and for honor before all the nations of the earth which will hear of all the good things which I will do for them and which will be in awe and tremble for all the good things and all the peace [or prosperity] which I will do for them.” The long complex Hebrew sentence has been broken down to better conform with contemporary English style.

[35:11]  ⁶¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[35:11]  ⁶² tn Heb “Chaldean.” For explanation see the study note on 21:4.

[36:29]  ⁶³ tn Or “In essence you asked.” For explanation see the translator’s note on the end of the verse.

[36:29]  ⁶⁴ tn Heb “You burned this scroll, saying, ‘Why did you write on it, saying, “The king of Babylon will certainly come [the infinitive absolute before the finite verb expresses certainty here as several places elsewhere in Jeremiah] and destroy this land and exterminate from it both man and beast.”’” The sentence raises several difficulties for translating literally. I.e., the “you” in “why did you write” is undefined, though it obviously refers to Jeremiah. The gerund “saying” that introduces ‘Why did you write’ does not fit very well with “you burned the scroll.” Gerunds of this sort are normally explanatory. Lastly, there is no indication in the narrative that Jehoiakim ever directly asked Jeremiah this question. In fact, he had been hidden out of sight so Jehoiakim couldn’t confront him. The question is presented rhetorically, expressing Jehoiakim’s thoughts or intents and giving the rational for burning the scroll, i.e., he questioned Jeremiah’s right to say such things. The translation has attempted to be as literal as possible without resolving some of these difficulties. One level of embedded quotes has been eliminated for greater simplicity. For the rendering of “How dare you” for the interrogative “why do you” see the translator’s note on 26:9.

[40:7]  ⁶⁵ 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]  ⁶⁶ sn Compare Jer 39:10.

[44:8]  ⁶⁷ tn Heb “the works of your hands.” Here the phrase is qualified by the epexegetical לְ (lamed) + infinitive, לְקַטֵּר (lÿqatter, “by sacrificing [to other gods]”). For further discussion on the use of this phrase see the translator’s note on 25:6.

[44:8]  ⁶⁸ tn Heb “a curse.” For the meaning of this phrase see the translator’s note on 24:9 and see the usage in 24:9; 25:18; 26:6; 29:22.

[44:8]  ⁶⁹ tn Verses 7b-8 are all one long, complex sentence governed by the interrogative “Why.” The Hebrew text reads: “Why are you doing great harm to your souls [= “yourselves” (cf. BDB 660 s.v. נֶפֶשׁ 4.b[6])] so as to cut off [= destroy] from yourselves man and woman, child and baby [the terms are collective singulars and are to be interpreted as plurals] from the midst of Judah so as not to leave to yourselves a remnant by making me angry with the works of your hands by sacrificing to other gods in the land of Egypt where you have come to live so as to cut off [an example of result rather than purpose after the particle לְמַעַן (lÿma’an; see the translator’s note on 25:7)] yourselves and so that you may become a curse and an object of ridicule among all the nations of the earth.” The sentence has been broken down and restructured to better conform with contemporary English style. An attempt has been made to retain an equivalent for all the subordinations and qualifying phrases.

[44:8]  sn What is being threatened is not the total destruction of a remnant of Judah. Jeremiah recognizes those who have been carried off to Babylon as well as other places as seeds for a new beginning (e.g., 24:5-6; 29:14; 30:3). But he denies here that any of those who have gone to Egypt and are continuing to practice idolatry will be among them. All of them will be cut off (i.e., destroyed) from the midst of Judah so that not a remnant of them will be left.

[44:21]  ⁷⁰ tn The words “to other gods” are not in the text but are implicit from the context (cf. v. 17). They are supplied in the translation for clarity. It was not the act of sacrifice that was wrong but the recipient.

[44:21]  ⁷¹ tn Heb “The sacrifices which you sacrificed in the towns of Judah and in the streets of Jerusalem, you and your fathers, your kings and your leaders and the people of the land, did not the Lord remember them and [did they not] come into his mind?” The question is again rhetorical and expects a positive answer. So it is rendered here as an affirmative statement for the sake of clarity and simplicity. An attempt has been made to shorten the long Hebrew sentence to better conform with contemporary English style.

[45:4]  ⁷² tn The words, “The Lord told Jeremiah” are not in the text but are implicit in the address that follows, “Thus you shall say to him.” These words are supplied in the translation for clarity.

[45:4]  ⁷³ tn Heb “Thus you shall say to him [i.e., Baruch].”

[45:4]  ⁷⁴ tn Heb “and this is with regard to the whole earth.” The feminine pronoun הִיא (hi’) at the end refers to the verbal concepts just mentioned, i.e., this process (cf. GKC 459 §144.b and compare the use of the feminine singular suffix in the same function GKC 440-41 §135.p). The particle אֶת (’et) is here functioning to introduce emphatically the object of the action (cf. BDB 85 s.v. I אֵת 3.α). There is some debate whether אֶרֶץ (’erets) here applies to the whole land of Israel or to the whole earth. However, the reference to “all mankind” (Heb “all flesh”) in the next verse as well as “anywhere you go” points to “the whole earth” as the referent.

[47:2]  ⁷⁵ tn Heb “Behold! Waters are rising from the north.” The metaphor of enemy armies compared to overflowing water is seen also in Isa 8:8-9 (Assyria) and 46:7-8 (Egypt). Here it refers to the foe from the north (Jer 1:14; 4:6; etc) which is specifically identified with Babylon in Jer 25. The metaphor has been turned into a simile in the translation to help the average reader identify that a figure is involved and to hint at the referent.

[51:25]  ⁷⁶ tn Heb “Oracle of the Lord.”

[51:25]  ⁷⁷ tn The word “Babylon” is not in the text but is universally understood as the referent. It is supplied in the translation here to clarify the referent for the sake of the average reader.

[51:25]  ⁷⁸ tn Heb “I will reach out my hand against you.” See the translator’s note on 6:12 for explanation.

[51:25]  ⁷⁹ tn Heb “I am against you, oh destroying mountain that destroys all the earth. I will reach out my hand against you and roll you down from the cliffs and make you a mountain of burning.” The interpretation adopted here follows the lines suggested by S. R. Driver, Jeremiah, 318, n. c and reflected also in BDB 977 s.v. שְׂרֵפָה. Babylon is addressed as a destructive mountain because it is being compared to a volcano. The Lord, however, will make it a “burned-out mountain,” i.e., an extinct volcano which is barren and desolate. This interpretation seems to this translator to fit the details of the text more consistently than alternative ones which separate the concept of “destroying/destructive” from “mountain” and explain the figure of the mountain to refer to the dominating political position of Babylon and the reference to a “mountain of burning” to be a “burned [or burned over] mountain.” The use of similes in place of metaphors makes it easier for the modern reader to understand the figures and also more easily incorporates the dissonant figure of “rolling you down from the cliffs” which involves the figure of personification.

[51:25]  sn The figure here involves comparing Babylon to a destructive volcano which the Lord makes burned-out, i.e., he will destroy her power to destroy. The figure of personification is also involved because the Lord is said to roll her off the cliffs; that would not be applicable to a mountain.