Jeremiah 1:3

1:3 The Lord also spoke to him when Jehoiakim son of Josiah ruled over Judah, and he continued to speak to him until the fifth month of the eleventh year ¹  that Zedekiah son of Josiah ruled over Judah. That was when the people of Jerusalem ²  were taken into exile. ³ 

Jeremiah 25:1

Seventy Years of Servitude for Failure to Give Heed

25:1 In the fourth year that Jehoiakim son of Josiah was king of Judah, the Lord spoke to Jeremiah ⁴  concerning all the people of Judah. (That was the same as the first year that Nebuchadnezzar was king of Babylon.) ⁵ 

Jeremiah 26:18-19

26:18 “Micah from Moresheth ⁶  prophesied during the time Hezekiah was king of Judah. ⁷  He told all the people of Judah,

‘The Lord who rules over all ⁸  says,

“Zion ⁹  will become a plowed field.

Jerusalem ¹⁰  will become a pile of rubble.

The temple mount will become a mere wooded ridge.”’ ¹¹ 

26:19 King Hezekiah and all the people of Judah did not put him to death, did they? Did not Hezekiah show reverence for the Lord and seek the Lord’s favor? ¹²  Did not ¹³  the Lord forgo destroying them ¹⁴  as he threatened he would? But we are on the verge of bringing great disaster on ourselves.” ¹⁵ 

Jeremiah 27:20

27:20 He has already spoken about these things that King Nebuchadnezzar of Babylon did not take away when he carried Jehoiakim’s son King Jeconiah of Judah and the nobles of Judah and Jerusalem away as captives. ¹⁶ 

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, ¹⁷  ‘I will break the yoke of servitude to the king of Babylon.’”

Jeremiah 32:32

32:32 I am determined to do so because the people of Israel and Judah have made me angry with all their wickedness – they, their kings, their officials, their priests, their prophets, and especially the people of Judah and the citizens of Jerusalem ¹⁸  have done this wickedness. ¹⁹ 

Jeremiah 34:7

34:7 He did this while the army of the king of Babylon was attacking Jerusalem and the cities of Lachish and Azekah. He was attacking these cities because they were the only fortified cities of Judah which were still holding out. ²⁰ 

Jeremiah 36:9

36:9 All the people living in Jerusalem ²¹  and all the people who came into Jerusalem from the towns of Judah came to observe a fast before the Lord. The fast took place in the ninth month of the fifth year that Jehoiakim son of Josiah was ruling over Judah. ²² 

Jeremiah 43:5

43:5 Instead Johanan son of Kareah and all the army officers led off all the Judean remnant who had come back to live in the land of Judah from all the nations where they had been scattered. ²³ 

Jeremiah 44:9

44:9 Have you forgotten all the wicked things that have been done in the towns of Judah and in the streets of Jerusalem by your ancestors, by the kings of Judah and their ²⁴  wives, by you and your wives?

Jeremiah 44:14

44:14 None of the Judean remnant who have come to live in the land of Egypt will escape or survive to return to the land of Judah. Though they long to return and live there, none of them shall return except a few fugitives.’” ²⁵ 

Jeremiah 44:28

44:28 Some who survive in battle will return to the land of Judah from the land of Egypt. But they will be very few indeed! ²⁶  Then the Judean remnant who have come to live in the land of Egypt will know whose word proves true, ²⁷  mine or theirs.’

Jeremiah 52:31

Jehoiachin in Exile

52:31 In the thirty-seventh year of the exile of King Jehoiachin of Judah, on the twenty-fifth ²⁸  day of the twelfth month, ²⁹  Evil-Merodach, in the first year of his reign, pardoned ³⁰  King Jehoiachin of Judah and released him from prison.

[1:3]  ¹ sn This would have been August, 586 b.c. according to modern reckoning.

[1:3]  ² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[1:3]  ³ tn Heb “and it [the word of the Lord] came in the days of Jehoiakim…until the end of the eleventh year of Zedekiah…until the carrying away captive of Jerusalem in the fifth month.”

[25:1]  ⁴ tn Heb “The word was to Jeremiah.” It is implicit from the context that it was the Lord’s word. The verbal expression is more in keeping with contemporary English style.

[25:1]  ⁵ sn The year referred to would be 605 b.c. Jehoiakim had been placed on the throne of Judah as a puppet king by Pharaoh Necho after the defeat of Josiah at Megiddo in 609 b.c. (2 Kgs 23:34-35). According to Jer 46:2 Nebuchadnezzar defeated Necho at Carchemish in that same year. After defeating Necho, Nebuchadnezzar had hurried back to Babylon where he was made king. After being made king he then returned to Judah and attacked Jerusalem (Dan 1:1. The date given there is the third year of Jehoiakim but scholars are generally agreed that the dating there is based on a different system than the one here. It did not count the part of the year before New Year’s day as an official part of the king’s official rule. Hence, the third year there is the fourth year here.) The identity of the foe from the north referred to in general terms (4:6; 6:1; 15:12) now becomes clear.

[26:18]  ⁷ sn Micah from Moresheth was a contemporary of Isaiah (compare Mic 1:1 with Isa 1:1) from the country town of Moresheth in the hill country southwest of Jerusalem. The prophecy referred to is found in Mic 3:12. This is the only time in the OT where an OT prophet is quoted verbatim and identified.

[26:18]  ⁸ sn Hezekiah was co-regent with his father Ahaz from 729-715 b.c. and sole ruler from 715-686 b.c. His father was a wicked king who was responsible for the incursions of the Assyrians (2 Kgs 16; 2 Chr 28). Hezekiah was a godly king, noted for his religious reforms and for his faith in the Lord in the face of the Assyrian threat (2 Kgs 18–19; 2 Chr 32:1-23). The deliverance of Jerusalem in response to his prayers of faith (2 Kgs 19:14-19, 29-36) was undoubtedly well-known to the people of Jerusalem and Judah and may have been one of the prime reasons for their misplaced trust in the inviolability of Zion/Jerusalem (see Ps 46, 76) though the people of Micah’s day already believed it too (Mic 3:11).

[26:18]  ⁹ tn Heb “Yahweh of armies.”

[26:18]  ¹⁰ sn Zion was first of all the citadel that David captured (2 Sam 5:6-10), then the city of David and the enclosed temple area, then the whole city of Jerusalem. It is often in poetic parallelism with Jerusalem as it is here (see, e.g., Ps 76:2; Amos 1:2).

[26:18]  ¹¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[26:18]  ¹² sn There is irony involved in this statement. The text reads literally “high places of a forest/thicket.” The “high places” were the illicit places of worship that Jerusalem was supposed to replace. Because of their sin, Jerusalem would be like one of the pagan places of worship with no place left sacrosanct. It would even be overgrown with trees and bushes. So much for its inviolability!

[26:19]  ¹⁰ tn This Hebrew idiom (חָלָה פָּנִים, khalah panim) is often explained in terms of “stroking” or “patting the face” of someone, seeking to gain his favor. It is never used in a literal sense and is found in contexts of prayer (Exod 32:11; Ps 119:158), worship (Zech 8:21-22), humble submission (2 Chr 3:12), or amendment of behavior (Dan 9:13). All were true to one extent or another of Hezekiah.

[26:19]  ¹¹ tn The he interrogative (הַ)with the negative governs all three of the verbs, the perfect and the two vav (ו) consecutive imperfects that follow it. The next clause has disjunctive word order and introduces a contrast. The question expects a positive answer.

[26:19]  ¹² tn For the translation of the terms involved here see the translator’s note on 18:8.

[26:19]  ¹³ tn Or “great harm to ourselves.” The word “disaster” (or “harm”) is the same one that has been translated “destroying” in the preceding line and in vv. 3 and 13.

[27:20]  ¹³ tn 27:19-20 are all one long sentence in Hebrew. It has been broken up for the sake of English style. Some of the sentences still violate contemporary English style (e.g., v. 20) but breaking them down any further would lose the focus. For further discussion see the study note on v. 21.

[28:4]  ¹⁶ tn Heb “Oracle of the Lord.”

[32:32]  ¹⁹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[32:32]  ²⁰ tn Heb “remove it from my sight 32:33 because of all the wickedness of the children of Israel and the children of Judah which they have done to make me angry, they, their kings, their officials, their priests, and their prophets, and the men of Judah, and the inhabitants of Jerusalem.” The sentence has been broken up in conformity with contemporary English style and an attempt has been made to preserve the causal connections.

[34:7]  ²² tn Heb “And the army of the king of Babylon was fighting against Jerusalem and against all the cities of Judah which were left, [namely] against Lachish and Azekah for they alone were left of the cities of Judah as fortified cities.” The intent of this sentence is to serve as a circumstantial sentence to v. 6 (= “while the army…”). That thought is picked up by “he did this while….” The long complex sentence in v. 7 has been broken down and qualifying material placed in the proper places to convey the same information in shorter English sentences in conformity with contemporary English style.

[36:9]  ²⁵ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[36:9]  ²⁶ tn There is some debate about the syntax of the words translated “All the people living in Jerusalem and all the people who came into Jerusalem from the towns in Judah.” As the sentence is structured in Hebrew it looks like these words are the subject of “proclaim a fast.” However, most commentaries point out that the people themselves would hardly proclaim a fast; they would be summoned to fast (cf. 1 Kgs 21:9, 12; Jonah 3:7). Hence many see these words as the object of the verb which has an impersonal subject “they.” This is most likely unless with J. Bright (Jeremiah [AB], 180) the word “proclaim” is used in a looser sense as “observed.” The translation has chosen to follow this latter tack rather than use the impersonal (or an equivalent passive) construction in English. For a similar problem see Jonah 3:5 which precedes the official proclamation in 3:7. The Hebrew text reads: “In the fifth year of Jehoiakim son of Josiah king of Judah, in the ninth month they proclaimed a fast before the Lord, all the people in Jerusalem and all the people who came from the cities of Judah into Jerusalem.” The sentence has been broken down and restructured to better conform with contemporary English style.

[43:5]  ²⁸ sn These are the people who are referred to in Jer 40:11-12.

[44:9]  ³¹ tn Heb “his.” This should not be viewed as a textual error but as a distributive singular use of the suffix, i.e., the wives of each of the kings of Judah (cf. GKC 464 §145.l and compare the usage in Isa 2:8; Hos 4:8).

[44:14]  ³⁴ tn Heb “There shall not be an escapee or a survivor to the remnant of Judah who came to sojourn there in the land of Egypt even to return to the land of Judah which they are lifting up their souls [= “longing/desiring” (BDB 672 s.v. נָשָׂא Piel.2)] to return to live there; for none shall return except fugitives.” The long, complex Hebrew original has been broken up and restructured to better conform with contemporary English style. Another possible structure would be “None of the Judean remnant who have come to live in the land of Egypt will escape or survive. None of them will escape or survive to return to the land of Judah where they long to return to live. Indeed (emphatic use of כִּי [ki]; cf. BDB 472 s.v. כִּי 1.e) none of them shall return except a few fugitives.” This verse is a good example of rhetorical hyperbole where a universal negative does not apply to absolutely all the particulars. Though the Lord denies at the outset that any will escape or survive the punishment of vv. 12-13 to return to Judah, he says at the end that a few fugitives will return (the two words for fugitive are from the same root and mean the same thing). (E. W. Bullinger, Figures of Speech, 618-19, might classify this as a synecdoche of genus where a universal negative does not deny particularity.) That this last statement is not a gloss or an afterthought is supported by what is said later in v. 28.

[44:28]  ³⁷ tn Heb “The survivors of the sword will return from the land of Egypt to the land of Judah few in number [more literally, “men of number”; for the idiom see BDB 709 s.v. מִסְפָּר 1.a].” The term “survivors of the sword” may be intended to represent both those who survive death in war or death by starvation or disease, a synecdoche of species for all three genera.

[44:28]  ³⁸ tn Heb “will stand,” i.e., in the sense of being fulfilled, proving to be true, or succeeding (see BDB 878 s.v. קוּם 7.g).

[52:31]  ⁴⁰ sn The parallel account in 2 Kgs 25:28 has “twenty-seventh.”

[52:31]  ⁴¹ sn The twenty-fifth day would be March 20, 561 b.c. in modern reckoning.

[52:31]  ⁴² tn Heb “lifted up the head of.”