Yeremia 9:20

9:20 I said, ¹ 

“So now, ²  you wailing women, hear what the Lord says. ³ 

Open your ears to the words from his mouth.

Teach your daughters this mournful song,

and each of you teach your neighbor ⁴  this lament.

Yeremia 32:33

32:33 They have turned away from me instead of turning to me. ⁵  I tried over and over again ⁶  to instruct them, but they did not listen and respond to correction. ⁷ 

Yeremia 7:28

7:28 So tell them: ‘This is a nation that has not obeyed the Lord their God and has not accepted correction. Faithfulness is nowhere to be found in it. These people do not even profess it anymore. ⁸ 

Yeremia 5:31

5:31 The prophets prophesy lies.

The priests exercise power by their own authority. ⁹ 

And my people love to have it this way.

But they will not be able to help you when the time of judgment comes! ¹⁰ 

Yeremia 31:34

31:34 “People will no longer need to teach their neighbors and relatives to know me. ¹¹  For all of them, from the least important to the most important, will know me,” ¹²  says the Lord. “For ¹³  I will forgive their sin and will no longer call to mind the wrong they have done.”

Yeremia 18:18

Jeremiah Petitions the Lord to Punish Those Who Attack Him

18:18 Then some people ¹⁴  said, “Come on! Let us consider how to deal with Jeremiah! ¹⁵  There will still be priests to instruct us, wise men to give us advice, and prophets to declare God’s word. ¹⁶  Come on! Let’s bring charges against him and get rid of him! ¹⁷  Then we will not need to pay attention to anything he says.”

Yeremia 9:14

9:14 Instead they have followed the stubborn inclinations of their own hearts. They have paid allegiance to ¹⁸  the gods called Baal, ¹⁹  as their fathers ²⁰  taught them to do.

Yeremia 10:8

10:8 The people of those nations ²¹  are both stupid and foolish.

Instruction from a wooden idol is worthless! ²² 

Yeremia 17:23

17:23 Your ancestors, ²³  however, did not listen to me or pay any attention to me. They stubbornly refused ²⁴  to pay attention or to respond to any discipline.’

Yeremia 12:16

12:16 But they must make sure you learn to follow the religious practices of my people. ²⁵  Once they taught my people to swear their oaths using the name of the god Baal. ²⁶  But then, they must swear oaths using my name, saying, “As surely as the Lord lives, I swear.” ²⁷  If they do these things, ²⁸  then they will be included among the people I call my own. ²⁹ 

Yeremia 2:30

2:30 “It did no good for me to punish your people.

They did not respond to such correction.

You slaughtered your prophets

like a voracious lion.” ³⁰ 

Yeremia 6:8

6:8 So ³¹  take warning, Jerusalem,

or I will abandon you in disgust ³² 

and make you desolate,

a place where no one can live.”

Yeremia 6:19

6:19 Hear this, you peoples of the earth: ³³ 

‘Take note! ³⁴  I am about to bring disaster on these people.

It will come as punishment for their scheming. ³⁵ 

For they have paid no attention to what I have said, ³⁶ 

and they have rejected my law.

Yeremia 13:21

13:21 What will you say ³⁷  when the Lord ³⁸  appoints as rulers over you those allies

that you, yourself, had actually prepared as such? ³⁹ 

Then anguish and agony will grip you

like that of a woman giving birth to a baby. ⁴⁰ 

Yeremia 5:3

5:3 Lord, I know you look for faithfulness. ⁴¹ 

But even when you punish these people, they feel no remorse. ⁴² 

Even when you nearly destroy them, they refuse to be corrected.

They have become as hardheaded as a rock. ⁴³ 

They refuse to change their ways. ⁴⁴ 

Yeremia 2:33

2:33 “My, how good you have become

at chasing after your lovers! ⁴⁵ 

Why, you could even teach prostitutes a thing or two! ⁴⁶ 

Yeremia 6:28

6:28 I reported, ⁴⁷ 

“All of them are the most stubborn of rebels! ⁴⁸ 

They are as hard as bronze or iron.

They go about telling lies.

They all deal corruptly.

Yeremia 32:23

32:23 But when they came in and took possession of it, they did not obey you or live as you had instructed them. They did not do anything that you commanded them to do. ⁴⁹  So you brought all this disaster on them.

Yeremia 50:29

50:29 “Call for archers ⁵⁰  to come against Babylon!

Summon against her all who draw the bow!

Set up camp all around the city!

Do not allow anyone to escape!

Pay her back for what she has done.

Do to her what she has done to others.

For she has proudly defied me, ⁵¹ 

the Holy One of Israel. ⁵² 

Yeremia 9:13

9:13 The Lord answered, “This has happened because these people have rejected my laws which I gave them. They have not obeyed me or followed those laws. ⁵³ 

Yeremia 31:19

31:19 For after we turned away from you we repented.

After we came to our senses ⁵⁴  we beat our breasts in sorrow. ⁵⁵ 

We are ashamed and humiliated

because of the disgraceful things we did previously.’ ⁵⁶ 

Yeremia 35:13

35:13 The Lord God of Israel who rules over all ⁵⁷  told him, “Go and speak to the people of Judah and the citizens of Jerusalem. Tell them, ⁵⁸  ‘I, the Lord, say: ⁵⁹  “You must learn a lesson from this ⁶⁰  about obeying what I say! ⁶¹ 

Yeremia 50:31-32

50:31 “Listen! I am opposed to you, you proud city,” ⁶² 

says the Lord God who rules over all. ⁶³ 

“Indeed, ⁶⁴  your day of reckoning ⁶⁵  has come,

the time when I will punish you. ⁶⁶ 

50:32 You will stumble and fall, you proud city;

no one will help you get up.

I will set fire to your towns;

it will burn up everything that surrounds you.” ⁶⁷ 

Yeremia 2:19

2:19 Your own wickedness will bring about your punishment.

Your unfaithful acts will bring down discipline on you. ⁶⁸ 

Know, then, and realize how utterly harmful ⁶⁹ 

it was for you to reject me, the Lord your God, ⁷⁰ 

to show no respect for me,” ⁷¹ 

says the Lord God who rules over all. ⁷² 

Yeremia 23:16

23:16 The Lord who rules over all ⁷³  says to the people of Jerusalem: ⁷⁴ 

“Do not listen to what

those prophets are saying to you.

They are filling you with false hopes.

They are reporting visions of their own imaginations,

not something the Lord has given them to say. ⁷⁵ 

Yeremia 29:18

29:18 I will chase after them with war, ⁷⁶  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 29:32

29:32 Because he has done this,” ⁷⁷  the Lord says, “I will punish Shemaiah the Nehelamite and his whole family. There will not be any of them left to experience the good things that I will do for my people. I, the Lord, affirm it! For he counseled rebellion against the Lord.”’” ⁷⁸ 

Yeremia 30:11

30:11 For I, the Lord, affirm ⁷⁹  that

I will be with you and will rescue you.

I will completely destroy all the nations where I scattered you.

But I will not completely destroy you.

I will indeed discipline you, but only in due measure.

I will not allow you to go entirely unpunished.” ⁸⁰ 

[9:20]  ¹ tn The words “I said” are not in the text. The text merely has “Indeed, yes.” The words are supplied in the translation to indicate that the speaker is still Jeremiah though he now is not talking about the mourning woman but is talking to them. See the notes on 9:17-18 for further explanation.

[9:20]  ² tn It is a little difficult to explain how the Hebrew particle כִּי (ki) is functioning here. W. L. Holladay (Jeremiah [Hermeneia], 1:311) may be correct in seeing it as introducing the contents of what those who call for the mourning women are to say. In this case, Jeremiah picks up the task as representative of the people.

[9:20]  ³ tn Heb “Listen to the word of the Lord.”

[9:20]  sn In this context the “word of the Lord” that they are to listen for is the word of the lament that they are to teach their daughters and neighbors.

[9:20]  ⁴ tn Heb “Teach…mournful song, and each woman her neighbor lady…”

[32:33]  ⁵ tn Heb “they have turned [their] backs to me, not [their] faces.” Compare the same idiom in 2:27.

[32:33]  ⁶ tn For the idiom involved here see the translator’s note on 7:13. The verb that introduces this clause is a Piel infinitive absolute which is functioning in place of the finite verb (see, e.g., GKC 346 §113.ff and compare usage in Jer 8:15; 14:19. This grammatical point means that the versions cited in BHS fn a may not be reading a different text after all, but may merely be interpreting the form as syntactically equivalent to a finite verb as the present translation has done.).

[32:33]  sn This refers to God teaching them through the prophets whom he has sent as indicated by the repeated use of this idiom elsewhere in 7:13, 25; 11:7; 25:3, 4; 26:5, 19.

[32:33]  ⁷ tn Heb “But they were not listening so as to accept correction.”

[7:28]  ⁸ tn Heb “Faithfulness has vanished. It is cut off from their lips.”

[7:28]  sn For the need for faithfulness see 5:1, 3.

[5:31]  ⁹ tn Heb “they shall rule at their hands.” Since the word “hand” can be used figuratively for authority or mean “side” and the pronoun “them” can refer to the priests themselves or the prophets, the following translations have also been suggested: “the priests rule under their [the prophets’] directions,” or “the priests rule in league with them [the prophets].” From the rest of the book it would appear that the prophets did not exercise authority over the priests nor did they exercise the same authority over the people that the priests did. Hence it probably mean “by their own hand/power/authority.”

[5:31]  ¹⁰ tn Heb “But what will you do at its end?” The rhetorical question implies a negative answer: “Nothing!”

[31:34]  ¹¹ tn Heb “teach…, saying, ‘Know the Lord.’” The indirect quote has been chosen for stylistic reasons, i.e., to better parallel the following line.

[31:34]  sn As mentioned in the translator’s note on 9:3 (9:2 HT) “knowing” God in covenant contexts like this involves more than just an awareness of who he is (9:23 [9:22 HT]). It involves an acknowledgment of his sovereignty and whole hearted commitment to obedience to him. This is perhaps best seen in the parallelisms in Hos 4:1; 6:6 where “the knowledge of God” is parallel with faithfulness and steadfast love and in the context of Hos 4 refers to obedience to the Lord’s commands.

[31:34]  ¹² sn This statement should be understood against the background of Jer 8:8-9 where class distinctions were drawn and certain people were considered to have more awareness and responsibility for knowing the law and also Jer 5:1-5 and 9:3-9 where the sinfulness of Israel was seen to be universal across these class distinctions and no trust was to be placed in friends, neighbors, or relatives because all without distinction had cast off God’s yoke (i.e., refused to submit themselves to his authority).

[31:34]  ¹³ tn The Hebrew particle כִּי (ki) that introduces this clause refers to more than just the preceding clause (i.e., that all will know the Lord) but to all of vv. 31-34a (See BDB 474 s.v. כִּי 3.c).

[18:18]  ¹⁴ tn Heb “They.” The referent is unidentified; “some people” has been used in the translation.

[18:18]  ¹⁵ tn Heb “Let us make plans against Jeremiah.” See 18:18 where this has sinister overtones as it does here.

[18:18]  ¹⁶ tn Heb “Instruction will not perish from priest, counsel from the wise, word from the prophet.”

[18:18]  sn These are the three channels through whom God spoke to his people in the OT. See Jer 8:8-10 and Ezek 7:26.

[18:18]  ¹⁷ tn Heb “Let us smite him with our tongues.” It is clear from the context that this involved plots to kill him.

[9:14]  ¹⁸ tn Heb “they have gone/followed after.” See the translator’s note at 2:5 for the idiom.

[9:14]  ¹⁹ tn Heb “the Baals,” referring either to the pagan gods called “Baals” or the images of Baal (so NLT).

[9:14]  ²⁰ tn Or “forefathers,” or “ancestors.” Here the referent could be the immediate parents or, by their example, more distant ancestors.

[10:8]  ²¹ tn Or “Those wise people and kings are…” It is unclear whether the subject is the “they” of the nations in the preceding verse, or the wise people and kings referred to. The text merely has “they.”

[10:8]  ²² tn Heb “The instruction of vanities [worthless idols] is wood.” The meaning of this line is a little uncertain. Various proposals have been made to make sense, most of which involve radical emendation of the text. For some examples see J. A. Thompson, Jeremiah (NICOT), 323-24, fn 6. However, this is probably a case of the bold predication that discussed in GKC 452 §141.d, some examples of which may be seen in Ps 109:4 “I am prayer,” and Ps 120:7 “I am peace.”

[17:23]  ²³ tn Heb “They.” The antecedent is spelled out to avoid any possible confusion.

[17:23]  ²⁴ tn Heb “They hardened [or made stiff] their neck so as not to.”

[12:16]  ²⁵ tn Heb “the ways of my people.” For this nuance of the word “ways” compare 10:2 and the notes there.

[12:16]  ²⁶ tn Heb “taught my people to swear by Baal.”

[12:16]  ²⁷ tn The words “I swear” are not in the text but are implicit to the oath formula. They are supplied in the translation for clarity.

[12:16]  ²⁸ tn The words “If they do this” are not in the text. They are part of an attempt to break up a Hebrew sentence which is long and complex into equivalent shorter sentences consistent with contemporary English style. Verse 16 in Hebrew is all one sentence with a long complex conditional clause followed by a short consequence: “If they carefully learn the ways of my people to swear by name, ‘By the life of the Lord,’ as they taught my people to swear by Baal, then they will be built up in the midst of my people.” The translation strives to create the same contingencies and modifications by breaking up the sentence into shorter sentences in accord with contemporary English style.

[12:16]  ²⁹ tn Heb “they will be built up among my people.” The expression “be built up among” is without parallel. However, what is involved here is conceptually parallel to the ideas expressed in Isa 19:23-25 and Zech 14:16-19. That is, these people will be allowed to live on their own land, to worship the Lord there, and to come to Jerusalem to celebrate the feasts. To translate literally would be meaningless or misleading for many readers.

[2:30]  ³⁰ tn Heb “Your sword devoured your prophets like a destroying lion.” However, the reference to the sword in this and many similar idioms is merely idiomatic for death by violent means.

[6:8]  ³¹ tn This word is not in the text but is supplied in the translation. Jeremiah uses a figure of speech (enallage) where the speaker turns from talking about someone to address him/her directly.

[6:8]  ³² tn Heb “lest my soul [= I] becomes disgusted with you.”

[6:8]  sn The wordplay begun with “sound…in Tekoa” in v. 1 and continued with “they will pitch” in v. 3 is concluded here with “turn away” (וּבִתְקוֹעַ תִּקְעוּ [uvitqoa’ tiq’u] in v. 1, תָּקְעוּ [taq’u] in v. 3 and תֵּקַע [teqa’] here).

[6:19]  ³³ tn Heb “earth.”

[6:19]  ³⁴ tn Heb “Behold!”

[6:19]  ³⁵ tn Heb “disaster on these people, the fruit of their schemes.”

[6:19]  ³⁶ tn Heb “my word.”

[13:21]  ³⁷ tn Or perhaps more rhetorically equivalent, “Will you not be surprised?”

[13:21]  ³⁸ tn The words “The Lord” are not in the text. Some commentators make the enemy the subject, but they are spoken of as “them.”

[13:21]  ³⁹ tn Or “to be rulers.” The translation of these two lines is somewhat uncertain. The sentence structure of these two lines raises problems in translation. The Hebrew text reads: “What will you do when he appoints over you [or punishes you (see BDB 823 s.v. פָּקַד Qal.B.2 for the former, Qal.A.3 for the latter)] and you, yourself, taught them over you friends [or chiefs (see BDB 48 s.v. I אַלּוּף 2 and Ps 55:13 for the former and BDB 49 s.v. II אַלּוּף and Exod 15:15 for the latter)] for a head.” The translation assumes that the clause “and you, yourself, taught them [= made them accustomed, i.e., “prepared”] [to be] over you” is parenthetical coming between the verb “appoint” and its object and object modifier (i.e., “appointed over you allies for rulers”). A quick check of other English versions will show how varied the translation of these lines has been. Most English versions seem to ignore the second “over you” after “you taught them.” Some rearrange the text to get what they think is a sensible meaning. For a fairly thorough treatment see W. McKane, Jeremiah (ICC), 1:308-10.

[13:21]  sn What is being alluded to here is the political policy of vacillating alliances through which Judah brought about her own downfall, allying herself first with Assyria, then Egypt, then Babylon, and then Egypt again. See 2 Kgs 23:29–24:7 for an example of this policy and the disastrous consequences.

[13:21]  ⁴⁰ tn Heb “Will not pain [here = mental anguish] take hold of you like a woman giving birth.” The question is rhetorical expecting a positive answer.

[5:3]  ⁴¹ tn Heb “O Lord, are your eyes not to faithfulness?” The question is rhetorical and expects a positive answer.

[5:3]  ⁴² tn Commentaries and lexicons debate the meaning of the verb here. The MT is pointed as though from a verb meaning “to writhe in anguish or contrition” (חוּל [khul]; see, e.g., BDB 297 s.v. חוּל 2.c), but some commentaries and lexicons repoint the text as though from a verb meaning “to be sick,” thus “to feel pain” (חָלָה [khalah]; see, e.g., HALOT 304 s.v. חָלָה 3). The former appears more appropriate to the context.

[5:3]  ⁴³ tn Heb “They made their faces as hard as a rock.”

[5:3]  ⁴⁴ tn Or “to repent”; Heb “to turn back.”

[2:33]  ⁴⁵ tn Heb “How good you have made your ways to seek love.”

[2:33]  ⁴⁶ tn Heb “so that even the wicked women you teach your ways.”

[6:28]  ⁴⁷ tn These words are not in the text but are supplied in the translation for clarity. Some takes these words to be the continuation of the Lord’s commission of Jeremiah to the task of testing them. However, since this is the evaluation, the task appears to be complete. The words are better to be taken as Jeremiah’s report after he has completed the task.

[6:28]  ⁴⁸ tn Or “arch rebels,” or “hardened rebels.” Literally “rebels of rebels.”

[32:23]  ⁴⁹ tn Or “They did not do everything that you commanded them to do.” This is probably a case where the negative (לֹא, lo’) negates the whole category indicated by “all” (כָּל, kol; see BDB 482 s.v. כָּל 1.e(c) and compare usage in Deut 12:16; 28:14). Jeremiah has repeatedly emphasized that the history of Israel since their entry into the land has been one of persistent disobedience and rebellion (cf., e.g. 7:22-26; 11:7-8). The statement, of course, is somewhat hyperbolical as all categorical statements of this kind are.

[50:29]  ⁵⁰ tn For this word see BDB 914 s.v. III רַב and compare usage in Prov 26:10 and Job 16:12 and compare the usage of the verb in Gen 49:23. Based on this evidence, it is not necessary to emend the form to רֹבִים (rovim) as many commentators contend.

[50:29]  ⁵¹ tn Heb “for she has acted insolently against the Lord.” Once again there is the problem of the Lord speaking about himself in the third person (or the prophet dropping his identification with the Lord). As in several other places the present translation, along with several other modern English versions (TEV, CEV, NIrV), has substituted the first person to maintain consistency with the context.

[50:29]  ⁵² sn The Holy One of Israel is a common title for the Lord in the book of Isaiah. It is applied to the Lord only here and in 51:5 in the book of Jeremiah. It is a figure where an attribute of a person is put as a title of a person (compare “your majesty” for a king). It pictures the Lord as the sovereign king who rules over his covenant people and exercises moral authority over them.

[9:13]  ⁵³ tn Heb “and they have not walked in it (with “it” referring to “my law”).

[31:19]  ⁵⁴ tn For this meaning of the verb see HAL 374 s.v. יָדַע Nif 5 or W. L. Holladay, Concise Hebrew and Aramaic Lexicon, 129. REB translates “Now that I am submissive” relating the verb to a second root meaning “be submissive.” (See HALOT 375 s.v. II יָדַע and J. Barr, Comparative Philology and the Text of the Old Testament, 19-21, for evidence for this verb. Other passages cited with this nuance are Judg 8:16; Prov 10:9; Job 20:20.)

[31:19]  ⁵⁵ tn Heb “I struck my thigh.” This was a gesture of grief and anguish (cf. Ezek 21:12 [21:17 HT]). The modern equivalent is “to beat the breast.”

[31:19]  ⁵⁶ tn Heb “because I bear the reproach of my youth.” For the plural referents see the note at the beginning of v. 18.

[31:19]  sn The expression the disgraceful things we did in our earlier history refers to the disgrace that accompanied the sins that Israel did in her earlier years before she learned the painful lesson of submission to the Lord through the discipline of exile. For earlier references to the sins of her youth (i.e., in her earlier years as a nation) see 3:24-25; 22:21 and see also 32:29. At the time that these verses were written, neither northern Israel or Judah had expressed the kind of contrition voiced in vv. 18-19. As one commentator notes, the words here are both prophetic and instructive.

[35:13]  ⁵⁷ tn Heb “Yahweh of armies, the God of Israel.” For this title see 7:3 and the study note on 2:19.

[35:13]  ⁵⁸ tn Heb “35:12 And the word of the Lord came to Jeremiah, saying, ‘Thus says Yahweh of armies the God of Israel, “Go and say…‘Will you not learn…’”’” The use of the indirect introduction has been chosen here as in 34:1-2 to try to cut down on the confusion created by embedding quotations within quotations.

[35:13]  ⁵⁹ tn Heb “Oracle of the Lord.”

[35:13]  ⁶⁰ tn The words “from this” are not in the text but are implicit from the context. They have been supplied in the translation for the sake of clarity.

[35:13]  ⁶¹ tn Heb “Will you not learn a lesson…?” The rhetorical question here has the force of an imperative, made explicit in the translation.

[50:31]  ⁶² tn Heb “Behold, I am against you, proud one.” The word “city” is not in the text but it is generally agreed that the word is being used as a personification of the city which had “proudly defied” the Lord (v. 29). The word “city” is supplied in the translation for clarity.

[50:31]  ⁶³ tn Heb “oracle of the Lord Yahweh of armies.” For the rendering of this title and an explanation of its significance see the study note on 2:19.

[50:31]  ⁶⁴ tn The particle כִּי (ki) is probably asseverative here (so J. A. Thompson, Jeremiah [NICOT], 739, n. 13, and cf. BDB 472 s.v. כִּי 1.e for other examples). This has been a common use of this particle in the book of Jeremiah.

[50:31]  ⁶⁵ tn The words “of reckoning” are not in the text but are implicit from the context. They are supplied in the translation for clarity.

[50:31]  ⁶⁶ sn Compare v. 27.

[50:32]  ⁶⁷ tn Heb “And the proud one will fall and there will be no one to help him up. I will start a fire in his towns and it will consume all that surround him.” The personification continues but now the stance is indirect (third person) rather than direct (second person). It is easier for the modern reader who is not accustomed to such sudden shifts if the second person is maintained. The personification of the city (or nation) as masculine is a little unusual; normally cities and nations are personified as feminine, as daughters or mothers.

[2:19]  ⁶⁸ tn Or “teach you a lesson”; Heb “rebuke/chide you.”

[2:19]  ⁶⁹ tn Heb “how evil and bitter.” The reference is to the consequences of their acts. This is a figure of speech (hendiadys) where two nouns or adjectives joined by “and” introduce a main concept modified by the other noun or adjective.

[2:19]  ⁷⁰ tn Heb “to leave the Lord your God.” The change in person is intended to ease the problem of the rapid transition, which is common in Hebrew style but not in English, from third to first person between this line and the next.

[2:19]  ⁷¹ tn Heb “and no fear of me was on you.”

[2:19]  ⁷² tn Heb “the Lord Yahweh, [the God of] hosts.” For the title Lord God see the study note on 1:6. For the title “who rules over all” see the following study note. The title “the Lord who rules over all” is a way of rendering the title “Yahweh of armies.” It is an abbreviation of a longer title “Yahweh the God of armies” which occurs five times in Jeremiah (see, e.g., 44:7). The abbreviated title occurs seventy-seven times in the book of Jeremiah. On thirty-two occasions it is further qualified by the title “the God of Israel,” showing his special relation to Israel. On six occasions it is preceded by the title “Lord” (see, e.g., 46:10) and twice it is preceded by the title “the King” (see, e.g., 51:17). Both titles emphasize his sovereignty. Twice it is said that he is the maker of all things (10:16; 51:19), and once it is said that he made the earth and the people and animals on it and gives them into the control of whomever he wishes (27:4-5). On two occasions it is emphasized that he also made the heavenly elements and controls the natural elements of wind, rain, thunder, and hail (31:35; 51:14-16). All this is consistent with usage elsewhere where the “armies” over which he has charge are identified as (1) the angels which surround his throne (Isa 6:3, 5; 1 Kgs 22:19) and which he sends to protect his servants (2 Kgs 6:17), (2) the natural forces of thunder, rain, and hail (Isa 29:6; Josh 10:11; Judg 5:4, 5) through which he sends the enemy into panic and “gums” up their chariot wheels, (3) the armies of Israel (1 Sam 17:45) which he leads into battle (Num 10:34-35; Josh 5:14, 15) and for whom he fights as a mighty warrior (Exod 15:3; Isa 42:13; Ps 24:8), and even (4) the armies of the nations which he musters against his disobedient people (Isa 13:14). This title is most commonly found in the messenger formula “Thus says…” introducing both oracles of judgment (on Israel [e.g., 9:7, 15] and on the nations [e.g. 46:19; 50:18]; and see in general 25:29-32). It emphasizes his sovereignty as the king and creator, the lord of creation and of history, and the just judge who sees and knows all (11:20; 20:12) and judges each person and nation according to their actions (Jer 32:18-19). In the first instance (in the most dominant usage) this will involve the punishment of his own people through the agency of the Babylonians (cf., e.g., 25:8-9). But it will also include the punishment of all nations, including Babylon itself (cf. Jer 25:17-26, 32-38), and will ultimately result in the restoration of his people and a new relation with them (30:8; 31:35-37).

[23:16]  ⁷³ tn Heb “Yahweh of armies.”

[23:16]  sn See the study note on 2:19 for explanation of this title.

[23:16]  ⁷⁴ tn The words “to the people of Jerusalem” are not in the Hebrew text but are supplied in the translation to reflect the masculine plural form of the imperative and the second masculine plural form of the pronoun. These words have been supplied in the translation for clarity.

[23:16]  ⁷⁵ tn Heb “They tell of a vision of their own heart [= mind] not from the mouth of the Lord.”

[29:18]  ⁷⁶ tn Heb “with the sword.”

[29:32]  ⁷⁷ tn Heb “Therefore.”

[29:32]  ⁷⁸ sn Compare the same charge against Hananiah in Jer 28:16 and see the note there. In this case, the false prophesy of Shemaiah is not given but it likely had the same tenor since he wants Jeremiah reprimanded for saying that the exile will be long and the people are to settle down in Babylon.

[30:11]  ⁷⁹ tn Heb “Oracle of the Lord.”

[30:11]  ⁸⁰ tn The translation “entirely unpunished” is intended to reflect the emphatic construction of the infinitive absolute before the finite verb.