Yeremia 3:19
Konteks‘Oh what a joy it would be for me to treat you like a son! 2
What a joy it would be for me to give 3 you a pleasant land,
the most beautiful piece of property there is in all the world!’ 4
I thought you would call me, ‘Father’ 5
and would never cease being loyal to me. 6
Yeremia 10:7
Konteks10:7 Everyone should revere you, O King of all nations, 7
because you deserve to be revered. 8
For there is no one like you
among any of the wise people of the nations nor among any of their kings. 9
Yeremia 28:4
Konteks28:4 I will also bring back to this place Jehoiakim’s son King Jeconiah of Judah and all the exiles who were taken to Babylon.’ Indeed, the Lord affirms, 10 ‘I will break the yoke of servitude to the king of Babylon.’”
Yeremia 29:10
Konteks29:10 “For the Lord says, ‘Only when the seventy years of Babylonian rule 11 are over will I again take up consideration for you. 12 Then I will fulfill my gracious promise to you and restore 13 you to your homeland. 14
Yeremia 44:14
Konteks44:14 None of the Judean remnant who have come to live in the land of Egypt will escape or survive to return to the land of Judah. Though they long to return and live there, none of them shall return except a few fugitives.’” 15
[3:19] 1 tn Heb “I, myself, said.” See note on “I thought that she might come back to me” in 3:7.
[3:19] 2 tn Heb “How I would place you among the sons.” Israel appears to be addressed here contextually as the
[3:19] sn The imagery here appears to be that of treating the wife as an equal heir with the sons and of giving her the best piece of property.
[3:19] 3 tn The words “What a joy it would be for me to” are not in the Hebrew text but are implied in the parallel structure.
[3:19] 4 tn Heb “the most beautiful heritage among the nations.”
[3:19] 6 tn Heb “turn back from [following] after me.”
[10:7] 7 tn Heb “Who should not revere you…?” The question is rhetorical and expects a negative answer.
[10:7] 8 tn Heb “For it is fitting to you.”
[10:7] 9 tn Heb “their royalty/dominion.” This is a case of substitution of the abstract for the concrete “royalty, royal power” for “kings” who exercise it.
[28:4] 10 tn Heb “Oracle of the
[28:4] sn Notice again that the “false” prophet uses the same formula and claims the same source for his message as the true prophet has (cf. 27:22).
[29:10] 11 sn See the study note on Jer 25:11 for the reckoning of the seventy years.
[29:10] 12 tn See the translator’s note on Jer 27:22 for this term.
[29:10] 13 tn Verse 10 is all one long sentence in the Hebrew original: “According to the fullness of Babylon seventy years I will take thought of you and I will establish my gracious word to you by bringing you back to this place.” The sentence has been broken up to conform better to contemporary English style.
[29:10] 14 tn Heb “this place.” The text has probably been influenced by the parallel passage in 27:22. The term appears fifteen times in Jeremiah and is invariably a reference to Jerusalem or Judah.
[29:10] sn See Jer 27:22 for this promise.
[44:14] 15 tn Heb “There shall not be an escapee or a survivor to the remnant of Judah who came to sojourn there in the land of Egypt even to return to the land of Judah which they are lifting up their souls [= “longing/desiring” (BDB 672 s.v. נָשָׂא Piel.2)] to return to live there; for none shall return except fugitives.” The long, complex Hebrew original has been broken up and restructured to better conform with contemporary English style. Another possible structure would be “None of the Judean remnant who have come to live in the land of Egypt will escape or survive. None of them will escape or survive to return to the land of Judah where they long to return to live. Indeed (emphatic use of כִּי [ki]; cf. BDB 472 s.v. כִּי 1.e) none of them shall return except a few fugitives.” This verse is a good example of rhetorical hyperbole where a universal negative does not apply to absolutely all the particulars. Though the