31:34 “People will no longer need to teach their neighbors and relatives to know me. 1 For all of them, from the least important to the most important, will know me,” 2 says the Lord. “For 3 I will forgive their sin and will no longer call to mind the wrong they have done.”
44:1 The Lord spoke to Jeremiah concerning 7 all the Judeans who were living in the land of Egypt, those in Migdol, Tahpanhes, Memphis, and in the region of southern Egypt. 8
“Those who are destined to die of disease will go to death by disease.
Those who are destined to die in war will go to death in war.
Those who are destined to die of starvation will go to death by starvation.
Those who are destined to go into exile will go into exile.” 9
15:1 Then the Lord said to me, “Even if Moses and Samuel stood before me pleading for 10 these people, I would not feel pity for them! 11 Get them away from me! Tell them to go away! 12
17:18 May those who persecute me be disgraced.
Do not let me be disgraced.
May they be dismayed.
Do not let me be dismayed.
Bring days of disaster on them.
Bring on them the destruction they deserve.” 13
109:14 May his ancestors’ 14 sins be remembered by the Lord!
May his mother’s sin not be forgotten! 15
109:15 May the Lord be constantly aware of them, 16
and cut off the memory of his children 17 from the earth!
8:13 They offer up sacrificial gifts to me,
and eat the meat,
but the Lord does not accept their sacrifices. 18
Soon he will remember their wrongdoing,
he will punish their sins,
and they will return to Egypt.
9:9 They have sunk deep into corruption 19
as in the days of Gibeah.
He will remember their wrongdoing.
He will repay them for their sins.
8:12 “For I will be merciful toward their evil deeds, and their sins I will remember no longer.” 20
1 tn Heb “teach…, saying, ‘Know the
2 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).
3 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
4 tn The words “to other gods” are not in the text but are implicit from the context (cf. v. 17). They are supplied in the translation for clarity. It was not the act of sacrifice that was wrong but the recipient.
5 tn Heb “The sacrifices which you sacrificed in the towns of Judah and in the streets of Jerusalem, you and your fathers, your kings and your leaders and the people of the land, did not the
6 tn Heb “And/Then the
7 tn Heb “The word came to Jeremiah concerning.” Though the phrase “from the
8 sn The first three cities, Migdol, Tahpanhes, and Memphis, are located in Northern or Lower Egypt. Memphis (Heb “Noph”) was located south of Heliopolis (which was referred to earlier as “the temple of the sun”) and was about fourteen miles (23 km) south of Cairo. For the identification and location of Tahpanhes see the study note on Jer 43:7. The location of Migdol has been debated but is tentatively identified with a border fortress about twenty-five miles (42 km) east-northeast of Tahpanhes. The “region of southern Egypt” is literally “the land of Pathros,” the long Nile valley extending north and south between Cairo and Aswan (biblical Syene). For further information see the discussion in G. L. Keown, P. J. Scalise, T. G. Smothers, Jeremiah 26-52 (WBC), 262-63. Reference here is to Judean exiles who had fled earlier as well as to those from Mizpah who were led into Egypt by Johanan and the other arrogant men (43:3, 5).
9 tn It is difficult to render the rhetorical force of this passage in meaningful English. The text answers the question “Where should we go?” with four brief staccato-like expressions with a play on the preposition “to”: Heb “Who to the death, to the death and who to the sword, to the sword and who to the starvation, to the starvation and who to the captivity, to the captivity.” The word “death” here is commonly understood to be a poetic substitute for “plague” because of the standard trio of sword, famine, and plague (see, e.g., 14:12 and the notes there). This is likely here and in 18:21. For further support see W. L. Holladay, Jeremiah (Hermeneia), 1:440. The nuance “starvation” rather than “famine” has been chosen in the translation because the referents here are all things that accompany war.
10 tn The words “pleading for” have been supplied in the translation to explain the idiom (a metonymy). For parallel usage see BDB 763 s.v. עָמַד Qal.1.a and compare usage in Gen 19:27, Deut 4:10.
11 tn Heb “my soul would not be toward them.” For the usage of “soul” presupposed here see BDB 660 s.v. נֶפֶשׁ 6 in the light of the complaints and petitions in Jeremiah’s prayer in 14:19, 21.
12 tn Heb “Send them away from my presence and let them go away.”
13 tn Or “complete destruction.” See the translator’s note on 16:18.
14 tn Or “fathers’ sins.”
15 tn Heb “not be wiped out.”
16 tn Heb “may they [that is, the sins mentioned in v. 14] be before the
17 tn Heb “their memory.” The plural pronominal suffix probably refers back to the children mentioned in v. 13, and for clarity this has been specified in the translation.
18 tn Heb “does not accept them”; the referent (their sacrifices) has been specified in the translation for clarity.
19 tn Or more literally, “they are deeply corrupted.” The two verbs הֶעְמִיקוּ־שִׁחֵתוּ (he’miqu-shikhetu; literally, “they have made deep, they act corruptly”) are coordinated without a conjunction vav to form a verbal hendiadys: the second verb represents the main idea, while the first functions adverbially (GKC 386-87 §120.g). Here Gesenius suggests “they are deeply/radically corrupted.” Several translations mirror the syntax of this hendiadys: “They have deeply corrupted themselves” (KJV, ASV, NRSV), “They have been grievously corrupt” (NJPS), and “They are hopelessly evil” (TEV). Others reverse the syntax for the sake of a more graphic English idiom: “They have gone deep in depravity” (NASB) and “They have sunk deep into corruption” (NIV). Some translations fail to represent the hendiadys at all: “You are brutal and corrupt” (CEV). The translation “They are deeply corrupted” mirrors the Hebrew syntax, but “They have sunk deep into corruption” is a more graphic English idiom and is preferred here (cf. NAB “They have sunk to the depths of corruption”).
20 sn A quotation from Jer 31:31-34.