Jeremiah 3:2

3:2 “Look up at the hilltops and consider this. ¹ 

You have had sex with other gods on every one of them. ² 

You waited for those gods like a thief lying in wait in the desert. ³ 

You defiled the land by your wicked prostitution to other gods. ⁴ 

Jeremiah 19:11

19:11 Tell them the Lord who rules over all says, ⁵  ‘I will do just as Jeremiah has done. ⁶  I will smash this nation and this city as though it were a potter’s vessel which is broken beyond repair. ⁷  The dead will be buried here in Topheth until there is no more room to bury them.’ ⁸ 

Jeremiah 28:4

28:4 I will also bring back to this place Jehoiakim’s son King Jeconiah of Judah and all the exiles who were taken to Babylon.’ Indeed, the Lord affirms, ⁹  ‘I will break the yoke of servitude to the king of Babylon.’”

Jeremiah 36:32

36:32 Then Jeremiah got another scroll and gave it to the scribe Baruch son of Neriah. As Jeremiah dictated, Baruch wrote on this scroll everything that had been on the scroll that King Jehoiakim of Judah burned in the fire. They also added on this scroll several other messages of the same kind. ¹⁰ 

Jeremiah 41:10

41:10 Then Ishmael took captive all the people who were still left alive in Mizpah. This included the royal princesses ¹¹  and all the rest of the people in Mizpah that Nebuzaradan, the captain of the royal guard, had put under the authority of Gedaliah son of Ahikam. Ishmael son of Nethaniah took all these people captive and set out to cross over to the Ammonites.

Jeremiah 49:16

49:16 The terror you inspire in others ¹² 

and the arrogance of your heart have deceived you.

You may make your home in the clefts of the rocks;

you may occupy the highest places in the hills. ¹³ 

But even if you made your home where the eagles nest,

I would bring you down from there,”

says the Lord.

Jeremiah 50:29

50:29 “Call for archers ¹⁴  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, ¹⁵ 

the Holy One of Israel. ¹⁶ 

¹ tn Heb “and see.”

² tn Heb “Where have you not been ravished?” The rhetorical question expects the answer “nowhere,” which suggests she has engaged in the worship of pagan gods on every one of the hilltops.

³ tn Heb “You sat for them [the lovers, i.e., the foreign gods] beside the road like an Arab in the desert.”

⁴ tn Heb “by your prostitution and your wickedness.” This is probably an example of hendiadys where, when two nouns are joined by “and,” one expresses the main idea and the other qualifies it.

⁵ tn Heb “Thus says Yahweh of armies.” For this title see the study note on 2:19. The translation attempts to avoid the confusion of embedding quotes within quotes by reducing this one to an indirect quote.

⁶ tn The adverb “Thus” or “Like this” normally points back to something previously mentioned. See, e.g., Exod 29:35; Num 11:15; 15:11; Deut 25:9.

⁷ tn Heb “Like this I will break this people and this city, just as one breaks the vessel of a potter which is not able to be repaired.”

⁸ sn See Jer 7:22-23 for parallels.

⁹ tn Heb “Oracle of the Lord.”

¹³ tn Heb “And he wrote upon it from the mouth of Jeremiah all the words of the scroll which Jehoiakim king of Judah burned in the fire. And many words like these were added to them besides [or further].” The translation uses the more active form in the last line because of the tendency in contemporary English style to avoid the passive. It also uses the words “everything” for “all the words” and “messages” for “words” because those are legitimate usages of these phrases, and they avoid the mistaken impression that Jeremiah repeated verbatim the words on the former scroll or repeated verbatim the messages that he had delivered during the course of the preceding twenty-three years.

¹⁷ tn Heb “the daughters of the king.” Most commentators do not feel that this refers to the actual daughters of Zedekiah since they would have been too politically important to have escaped exile with their father. As noted in the translator’s note on 36:26 this need not refer to the actual daughters of the king but may refer to other royal daughters, i.e., the daughters of other royal princes.

²¹ tn The meaning of this Hebrew word (תִּפְלֶצֶת, tifletset) is uncertain because it occurs only here. However, it is related to a verb root that refers to the shaking of the pillars (of the earth) in Job 9:6 and a noun (מִפְלֶצֶת, mifletset) that refers to “horror” or “shuddering” used in Job 21:6; Isa 21:4; Ezek 7:18; Ps 55:6. This is the nuance that is accepted by BDB, KBL, HAL and a majority of the modern English versions. The suffix is an objective genitive. The fact that the following verb is masculine singular suggests that the text here (הִשִּׁיא אֹתָךְ, hishi’ ’otakh) is in error for הִשִּׁיאָתָךְ (hishi’atakh; so G. L. Keown, P. J. Scalise, T. G. Smothers, Jeremiah 26-52 [WBC], 327, n. 16.a).

²² tn The Hebrew text of the first four lines reads: “Your terror [= the terror you inspire] has deceived you, [and] the arrogance of your heart, you who dwell in the clefts of the rock, who occupy the heights of the hill.” The sentence is broken up and restructured to better conform with English style.

²⁵ 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.

²⁶ 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.

²⁷ 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.