Jeremiah 2:2

2:2 “Go and declare in the hearing of the people of Jerusalem: ¹  ‘This is what the Lord says: “I have fond memories of you, ²  how devoted you were to me in your early years. ³  I remember how you loved me like a new bride; you followed me through the wilderness, through a land that had never been planted.

Jeremiah 3:12

The Lord Calls on Israel and Judah to Repent

3:12 “Go and shout this message to my people in the countries in the north. ⁴  Tell them,

‘Come back to me, wayward Israel,’ says the Lord.

‘I will not continue to look on you with displeasure. ⁵ 

For I am merciful,’ says the Lord.

‘I will not be angry with you forever.

Jeremiah 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.

Jeremiah 36:6

36:6 So you go there the next time all the people of Judah come in from their towns to fast ⁸  in the Lord’s temple. Read out loud where all of them can hear you what I told you the Lord said, which you wrote in the scroll. ⁹ 

¹ map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.

² tn Heb “I remember to/for you.”

³ tn Heb “the loyal love of your youth.”

⁴ tn Heb “Go and proclaim these words to the north.” The translation assumes that the message is directed toward the exiles of northern Israel who have been scattered in the provinces of Assyria to the north.

⁵ tn Heb “I will not cause my face to fall on you.”

⁷ tn Heb “Proclaim there…” The adverb is unnecessary in English style.

⁸ sn That is, all those who have passed through the gates of the outer court and are standing in the courtyard of the temple.

¹⁰ sn Regular fast days were not a part of Israel’s religious calendar. Rather fast days were called on special occasions, i.e., in times of drought or a locust plague (Joel 1:14; 2:15), or during a military crisis (2 Chr 20:3), or after defeat in battle (1 Sam 31:13; 2 Sam 1:12). A fast day was likely chosen for the reading of the scroll because the people would be more mindful of the crisis they were in and be in more of a repentant mood. The events referred to in the study note on v. 1 would have provided the basis for Jeremiah’s anticipation of a fast day when the scroll could be read.

¹¹ tn Heb “So you go and read from the scroll which you have written from my mouth the words of the Lord in the ears of the people in the house of the Lord on a fast day, and in that way [for the explanation of this rendering see below] you will be reading them in the ears of all Judah [= the people of Judah] who come from their towns [i.e., to the temple to fast].” Again the syntax of the original is awkward, separating several of the qualifying phrases from the word or phrase they are intended to modify. In most of the “literal” English versions the emphasis on “what the Lord said” tends to get lost and it looks like two separate groups are to be addressed rather than one. The intent of the phrase is to define who the people are who will hear; the וַ that introduces the clause is explicative (BDB 252 s.v. וַ 1.b) and the גַּם (gam) is used to emphasize the explicative “all Judah who come in from their towns” (cf. BDB 169 s.v. גַּם 2). If some force were to be given to the “literal” rendering of that particle here it would be “actually.” This is the group that is to be addressed according to v. 3. The complex Hebrew sentence has been restructured to include all the relevant information in more comprehensible and shorter English sentences.