Jeremiah 3:17

3:17 At that time the city of Jerusalem 1  will be called the Lord’s throne. All nations will gather there in Jerusalem to honor the Lord’s name. 2  They will no longer follow the stubborn inclinations of their own evil hearts. 3 

Jeremiah 6:15

6:15 Are they ashamed because they have done such shameful things?

No, they are not at all ashamed.

They do not even know how to blush!

So they will die, just like others have died. 4 

They will be brought to ruin when I punish them,”

says the Lord.

Jeremiah 8:1

8:1 The Lord says, “When that time comes, 5  the bones of the kings of Judah and its leaders, the bones of the priests and prophets and of all the other people who lived in Jerusalem will be dug up from their graves.

Jeremiah 8:12

8:12 Are they ashamed because they have done such disgusting things?

No, they are not at all ashamed!

They do not even know how to blush!

So they will die just like others have died. 6 

They will be brought to ruin when I punish them,

says the Lord.

Jeremiah 11:14

11:14 So, Jeremiah, 7  do not pray for these people. Do not cry out to me or petition me on their behalf. Do not plead with me to save them. 8  For I will not listen to them when they call out to me for help when disaster strikes them.” 9 

Jeremiah 14:19

14:19 Then I said,

“Lord, 10  have you completely rejected the nation of Judah?

Do you despise 11  the city of Zion?

Why have you struck us with such force

that we are beyond recovery? 12 

We hope for peace, but nothing good has come of it.

We hope for a time of relief from our troubles, but experience terror. 13 

Jeremiah 18:23

18:23 But you, Lord, know

all their plots to kill me.

Do not pardon their crimes!

Do not ignore their sins as though you had erased them! 14 

Let them be brought down in defeat before you!

Deal with them while you are still angry! 15 

Jeremiah 27:7

27:7 All nations must serve him and his son and grandson 16  until the time comes for his own nation to fall. 17  Then many nations and great kings will in turn subjugate Babylon. 18 

Jeremiah 46:21

46:21 Even her mercenaries 19 

will prove to be like pampered, 20  well-fed calves.

For they too will turn and run away.

They will not stand their ground

when 21  the time for them to be destroyed comes,

the time for them to be punished.

Jeremiah 50:4

50:4 “When that time comes,” says the Lord, 22 

“the people of Israel and Judah will return to the land together.

They will come back with tears of repentance

as they seek the Lord their God. 23 

Jeremiah 50:20

50:20 When that time comes,

no guilt will be found in Israel.

No sin will be found in Judah. 24 

For I will forgive those of them I have allowed to survive. 25 

I, the Lord, affirm it!’” 26 

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 “will gather to the name of the Lord.”

3 tn Heb “the stubbornness of their evil hearts.”

4 tn Heb “They will fall among the fallen.”

7 tn Heb “At that time.”

10 tn Heb “They will fall among the fallen.”

13 tn Heb “you.”

14 tn The words “to save them” are not in the text but are implicit from the context. They are supplied in the translation for clarity.

15 tc The rendering “when disaster strikes them” is based on reading “at the time of” (בְּעֵת, bÿ’et) with a number of Hebrew mss and the versions instead of “on account of” (בְּעַד, bÿ’ad). W. L. Holladay (Jeremiah [Hermeneia], 1:347) is probably right in assuming that the MT has been influenced by “for them” (בַעֲדָם, va’adam) earlier in the verse.

16 tn The words, “Then I said, ‘Lord” are not in the Hebrew text. It is obvious from the context that the Lord is addressee. The question of the identity of the speaker is the same as that raised in vv. 7-9 and the arguments set forth there are applicable here as well. Jeremiah is here identifying with the people and doing what they refuse to do, i.e., confess their sins and express their trust in him.

17 tn Heb “does your soul despise.” Here as in many places the word “soul” stands as part for whole for the person himself emphasizing emotional and volitional aspects of the person. However, in contemporary English one does not regularly speak of the “soul” in contexts such as this but of the person.

18 tn Heb “Why have you struck us and there is no healing for us.” The statement involves poetic exaggeration (hyperbole) for rhetorical effect.

19 tn Heb “[We hope] for a time of healing but behold terror.”

19 sn Heb “Do not blot out their sins from before you.” For this anthropomorphic figure which looks at God’s actions as though connected with record books, i.e., a book of wrongdoings to be punished, and a book of life for those who are to live, see e.g., Exod 32:32, 33, Ps 51:1 (51:3 HT); 69:28 (69:29 HT).

20 tn Heb “in the time of your anger.”

22 sn This is a figure that emphasizes that they will serve for a long time but not for an unlimited duration. The kingdom of Babylon lasted a relatively short time by ancient standards. It lasted from 605 b.c. when Nebuchadnezzar defeated Necho at Carchemish until the fall of Babylon in 538 b.c. There were only four rulers. Nebuchadnezzar was succeeded by his son, Evil Merodach (cf. 52:31), and two other rulers who were not descended from him.

23 tn Heb “until the time of his land, even his, comes.” The independent pronoun is placed here for emphasis on the possessive pronoun. The word “time” is used by substitution for the things that are done in it (compare in the NT John 2:4; 7:30; 8:20 “his hour had not yet come”).

24 tn Heb “him.” This is a good example of the figure of substitution where the person is put for his descendants or the nation or subject he rules. (See Gen 28:13-14 for another good example and Acts 22:7 in the NT.)

25 tn Heb “her hirelings in her midst.”

26 tn The word “pampered” is not in the text. It is supplied in the translation to explain the probable meaning of the simile. The mercenaries were well cared for like stall-fed calves, but in the face of the danger they will prove no help because they will turn and run away without standing their ground. Some see the point of the simile to be that they too are fattened for slaughter. However, the next two lines do not fit that interpretation too well.

27 tn The temporal use of the particle כִּי (ki; BDB 472 s.v. כִּי 2.a) seems more appropriate to the context than the causal use.

28 tn Heb “oracle of the Lord.”

29 tn Heb “and the children of Israel will come, they and the children of Judah together. They shall go, weeping as they go, and they will seek the Lord their God.” The concept of “seeking” the Lord often has to do with seeking the Lord in worship (by sacrifice [Hos 5:6; 2 Chr 11:16]; prayer [Zech 8:21, 22; 2 Sam 12:16; Isa 65:1; 2 Chr 15:4]). In Hos 7:10 it is in parallel with returning to the Lord. In Ps 69:6 it is in parallel with hoping in or trusting in the Lord. Perhaps the most helpful parallels here, however, are Hos 3:5 (in comparison with Jer 30:9) and 2 Chr 15:15 where it is in the context of a covenant commitment to be loyal to the Lord which is similar to the context here (see the next verse). The translation is admittedly paraphrastic but “seeking the Lord” does not mean here looking for God as though he were merely a person to be found.

31 tn Heb “In those days and at that time, oracle of the Lord, the iniquity [or guilt] of Israel will be sought but there will be none and the sins of Judah but they will not be found.” The passive construction “will be sought” raises the question of who is doing the seeking which is not really the main point. The translation has avoided this question by simply referring to the result which is the main point.

32 sn Compare Jer 31:34 and 33:8.

33 tn Heb “Oracle of the Lord.” In this case it is necessary to place this in the first person because this is already in a quote whose speaker is identified as the Lord (v. 18).