Yeremia 5:9

5:9 I will surely punish them for doing such things!” says the Lord.

“I will surely bring retribution on such a nation as this!” ¹ 

Yeremia 5:29

5:29 I will certainly punish them for doing such things!” says the Lord.

“I will certainly bring retribution on such a nation as this! ² 

Yeremia 7:21

7:21 The Lord said to the people of Judah, ³  “The Lord God of Israel who rules over all ⁴  says: ‘You might as well go ahead and add the meat of your burnt offerings to that of the other sacrifices and eat it, too! ⁵ 

Yeremia 19:2

19:2 Go out to the part of the Hinnom Valley which is near the entrance of the Potsherd Gate. ⁶  Announce there what I tell you. ⁷ 

Yeremia 21:8

21:8 “But ⁸  tell the people of Jerusalem ⁹  that the Lord says, ‘I will give you a choice between two courses of action. One will result in life; the other will result in death. ¹⁰ 

Yeremia 36:19

36:19 Then the officials said to Baruch, “You and Jeremiah must go and hide. You must not let anyone know where you are.” ¹¹ 

Yeremia 43:1

43:1 Jeremiah finished telling all the people all these things the Lord their God had sent him to tell them. ¹² 

Yeremia 47:7

47:7 But how can it rest ¹³ 

when I, the Lord, have ¹⁴  given it orders?

I have ordered it to attack

the people of Ashkelon and the seacoast. ¹⁵ 

Yeremia 50:8

50:8 “People of Judah, ¹⁶  get out of Babylon quickly!

Leave the land of Babylonia! ¹⁷ 

Be the first to depart! ¹⁸ 

Be like the male goats that lead the herd.

[5:9]  ¹ tn Heb “Should I not punish them…? Should I not bring retribution…?” The rhetorical questions have the force of strong declarations.

[5:29]  ² tn Heb “Should I not punish…? Should I not bring retribution…?” The rhetorical questions function as emphatic declarations.

[5:29]  sn These words are repeated from 5:9 to give a kind of refrain justifying again the necessity of punishment in the light of such sins.

[7:21]  ³ tn The words “The Lord said to the people of Judah” are not in the text but are implicit in the shift in addressee between vv. 16-20 and vv. 21-26.

[7:21]  ⁴ tn Heb “Yahweh of armies, the God of Israel.”

[7:21]  sn See the study notes on 2:19 and 7:3.

[7:21]  ⁵ tn Heb “Add your burnt offerings to your [other] sacrifices and eat the meat!” See the following sn for explanation. This is an example of the rhetorical use of the imperative for a sarcastic challenge. Cf. GKC 324 §110.a; cf. Amos 4:4, “Go to Bethel and sin!”

[7:21]  sn All of the burnt offering, including the meat, was to be consumed on the altar (e.g., Lev 1:6-9). The meat of the other sacrifices could be eaten by the priest who offered the sacrifice and the person who brought it (e.g., Lev 7:16-18, 32). Since, however, the people of Judah were making a mockery of the sacrificial system by offering sacrifices while disobeying the law, the Lord rejected the sacrifices (cf. 6:20). Since they were violating the moral law they might as well go ahead and violate the cultic law by eating the meat dedicated to God because he rejected it anyway.

[19:2]  ⁶ sn The exact location of the Potsherd Gate is unknown since it is nowhere else mentioned in the Hebrew Bible. It is sometimes identified with the Dung Gate mentioned in Neh 2:13; 3:13-14; 12:31 on the basis of the Jerusalem Targum. It is probably called “Potsherd Gate” because that is where the potter threw out the broken pieces of pottery which were no longer of use to him. The Valley of Ben Hinnom has already been mentioned in 7:31-32 in connection with the illicit religious practices, including child sacrifice, which took place there. The Valley of Ben Hinnom (or sometimes Valley of Hinnom) runs along the west and south sides of Jerusalem.

[19:2]  ⁷ tn Heb “the words that I will speak to you.”

[21:8]  ⁸ tn Heb “And/But unto this people you shall say…” “But” is suggested here by the unusual word order which offsets what they are to say to Zedekiah (v. 3).

[21:8]  ⁹ tn Heb “these people.”

[21:8]  ¹⁰ tn Heb “Behold I am setting before you the way of life and the way of death.”

[36:19]  ¹¹ tn The verbs here are both direct imperatives but it sounds awkward to say “You and Jeremiah, go and hide” in contemporary English. The same force is accomplished by phrasing the statement as strong advice.

[43:1]  ¹² tn This sentence contains an emphasis that is impossible to translate into idiomatic English that would not sound redundant. In Hebrew the sentence reads: “When Jeremiah finished [the temporal subordination is left out here because it would make the sentence too long] telling all the people all the words [or all the things] which the Lord their God had sent him [to say] to them, namely all these words,…” The last phrase has been left out of the translation as already having been included. Though they have been left out of the translation, attention is called to their presence here.

[47:7]  ¹³ tn The reading here follows the Greek, Syriac, and Latin versions. The Hebrew text reads “how can you rest” as a continuation of the second person in v. 6.

[47:7]  ¹⁴ tn Heb “When the Lord has.” The first person is again adopted because the Lord has been speaking.

[47:7]  ¹⁵ tn Heb “Against Ashkelon and the sea coast, there he has appointed it.” For the switch to the first person see the preceding translator’s note. “There” is poetical and redundant and the idea of “attacking” is implicit in “against.”

[50:8]  ¹⁶ tn The words “People of Judah” are not in the Hebrew text but are implicit from the context. They have been supplied in the translation to clarify the subject of the address.

[50:8]  ¹⁷ tn Heb “the land of the Chaldeans.” See the study note on 21:4 for explanation.

[50:8]  ¹⁸ tn The words “Be the first to leave” are not in the text but spell out the significance of the simile that follows. They have been supplied in the translation for clarity.