Yeremia 6:10

6:10 I answered, ¹ 

“Who would listen

if I spoke to them and warned them? ² 

Their ears are so closed ³ 

that they cannot hear!

Indeed, ⁴  what the Lord says is offensive to them.

They do not like it at all. ⁵ 

Yeremia 7:2

7:2 “Stand in the gate of the Lord’s temple and proclaim ⁶  this message: ‘Listen, all you people of Judah who have passed through these gates to worship the Lord. ⁷  Hear what the Lord has to say.

Yeremia 9:8

9:8 Their tongues are like deadly arrows. ⁸ 

They are always telling lies. ⁹ 

Friendly words for their neighbors come from their mouths.

But their minds are thinking up ways to trap them. ¹⁰ 

Yeremia 12:6

12:6 As a matter of fact, ¹¹  even your own brothers

and the members of your own family have betrayed you too.

Even they have plotted to do away with you. ¹² 

So do not trust them even when they say kind things ¹³  to you.

Yeremia 23:34

23:34 I will punish any prophet, priest, or other person who says “The Lord’s message is burdensome.” ¹⁴  I will punish both that person and his whole family.’” ¹⁵ 

Yeremia 23:38

23:38 But just suppose you continue to say, ‘The message of the Lord is burdensome.’ Here is what the Lord says will happen: ‘I sent word to you that you must not say, “The Lord’s message is burdensome.” But you used the words “The Lord’s message is burdensome” anyway.

Yeremia 27:12

27:12 I told King Zedekiah of Judah the same thing. I said, ¹⁶  “Submit ¹⁷  to the yoke of servitude to ¹⁸  the king of Babylon. Be subject to him and his people. Then you will continue to live.

Yeremia 28:9

28:9 So if a prophet prophesied ¹⁹  peace and prosperity, it was only known that the Lord truly sent him when what he prophesied came true.”

Yeremia 28:15

28:15 Then the prophet Jeremiah told the prophet Hananiah, “Listen, Hananiah! The Lord did not send you! You are making these people trust in a lie! ²⁰ 

Yeremia 36:4

36:4 So Jeremiah summoned Baruch son of Neriah. Then Jeremiah dictated to Baruch everything the Lord had told him to say and Baruch wrote it all down in a scroll. ²¹ 

Yeremia 36:28

36:28 “Get another ²²  scroll and write on it everything ²³  that was written on the original scroll ²⁴  that King Jehoiakim of Judah burned.

Yeremia 45:1

Baruch is Rebuked but also Comforted

45:1 The prophet Jeremiah spoke to Baruch son of Neriah while he was writing down in a scroll the words that Jeremiah spoke to him. ²⁵  This happened in the fourth year that Jehoiakim son of Josiah was ruling over Judah. ²⁶ 

[6:10]  ¹ tn These words are not in the text but are supplied in the translation for clarity.

[6:10]  ² tn Or “To whom shall I speak? To whom shall I give warning? Who will listen?” Heb “Unto whom shall I speak and give warning that they may listen?”

[6:10]  ³ tn Heb “are uncircumcised.”

[6:10]  ⁴ tn Heb “Behold!”

[6:10]  ⁵ tn Heb “They do not take pleasure in it.”

[7:2]  ⁶ tn Heb “Proclaim there…” The adverb is unnecessary in English style.

[7:2]  ⁷ sn That is, all those who have passed through the gates of the outer court and are standing in the courtyard of the temple.

[9:8]  ⁸ tc This reading follows the Masoretic consonants (the Kethib, a Qal active participle from שָׁחַט, shakhat). The Masoretes preferred to read “a sharpened arrow” (the Qere, a Qal passive participle from the same root or a homonym, meaning “hammered, beaten”). See HALOT 1354 s.v. II שָׁחַט for discussion. The exact meaning of the word makes little difference to the meaning of the metaphor itself.

[9:8]  ⁹ tn Heb “They speak deceit.”

[9:8]  ¹⁰ tn Heb “With his mouth a person speaks peace to his neighbor, but in his heart he sets an ambush for him.”

[12:6]  ¹¹ tn This is an attempt to give some contextual sense to the particle “for, indeed” (כִּי, ki).

[12:6]  sn If the truth be known, Jeremiah wasn’t safe even in the context of his own family. They were apparently part of the plot by the people of Anathoth to kill him.

[12:6]  ¹² tn Heb “they have called after you fully”; or “have lifted up loud voices against you.” The word “against” does not seem quite adequate for the preposition “after.” The preposition “against” would be Hebrew עַל (’al). The idea appears to be that they are chasing after him, raising their voices along with those of the conspirators to have him killed.

[12:6]  ¹³ tn Heb “good things.” See BDB 373 s.v. II טוֹב 2 for this nuance and compare Prov 12:25 for usage.

[23:34]  ¹⁴ tn Heb “burden of the Lord.”

[23:34]  ¹⁵ tn Heb “And the prophet or the priest or the people [common person] who says, ‘The burden of the Lord,” I will visit upon [= punish] that man and his house.” This is an example of the Hebrew construction call nominative absolute or casus pendens (cf. GKC 458 §143.d).

[27:12]  ¹⁶ tn Heb “I spoke to Zedekiah…according to all these words, saying.”

[27:12]  ¹⁷ sn The verbs in this verse are all plural. They are addressed to Zedekiah and his royal advisers (compare 22:2).

[27:12]  ¹⁸ tn Heb “put their necks in the yoke of.” See the study note on v. 2 for the figure.

[28:9]  ¹⁹ tn The verbs in this verse are to be interpreted as iterative imperfects in past time rather than as futures because of the explicit contrast that is drawn in the two verses by the emphatic syntactical construction of the two verses. Both verses begin with a casus pendens construction to throw the two verses into contrast: Heb “The prophets who were before me and you from ancient times, they prophesied…The prophet who prophesied peace, when the word of that prophet came true, that prophet was known that the Lord truly sent him.”

[28:15]  ²⁰ tn Or “You are giving these people false assurances.”

[36:4]  ²¹ tn Heb “Then Baruch wrote down on a scroll from the mouth of Jeremiah all the words of the Lord which he [the Lord] had spoken to him [Jeremiah].” The syntax of the Hebrew sentence is awkward and hard to reproduce “literally” in any meaningful way. The English sentence has been restructured to reproduce all the pertinent facts in more simplified language.

[36:28]  ²² tn Heb “Return, take another.” The verb “return” is used in the sense of repetition “take again” (cf. BDB 998 s.v. שׁוּב Qal.8). The idea is already contained in “Get another” so most modern English versions do not represent it.

[36:28]  ²³ tn Heb “all the former words/things.”

[36:28]  ²⁴ tn Heb “first [or former] scroll.”

[45:1]  ²⁵ sn It is unclear whether this refers to the first scroll (36:4) or the second (36:32). Perhaps from the reactions of Baruch this refers to the second scroll which was written after he had seen how the leaders had responded to the first (36:19). Baruch was from a well-placed family; his grandfather, Mahseiah (32:12) had been governor of Jerusalem under Josiah (2 Chr 34:8) and his brother was a high-ranking official in Zedekiah’s court (Jer 51:59). He himself appears to have had some personal aspirations that he could see were being or going to be jeopardized (v. 5). The passage is both a rebuke to Baruch and an encouragement that his life will be spared wherever he goes. This latter promise is perhaps the reason that the passage is placed where it is, i.e., after the seemingly universal threat of destruction of all who have gone to Egypt in Jer 44.

[45:1]  ²⁶ tn Heb “[This is] the word/message which Jeremiah the prophet spoke to Baruch son of Neriah when he wrote these words on a scroll from the mouth of Jeremiah in the fourth year of Jehoiakim son of Josiah king of Judah, saying.”