Jeremiah 1:9

1:9 Then the Lord reached out his hand and touched my mouth and said to me, “I will most assuredly give you the words you are to speak for me. ¹ 

Jeremiah 7:14

7:14 So I will destroy this temple which I have claimed as my own, ²  this temple that you are trusting to protect you. I will destroy this place that I gave to you and your ancestors, ³  just like I destroyed Shiloh. ⁴ 

Jeremiah 9:13

9:13 The Lord answered, “This has happened because these people have rejected my laws which I gave them. They have not obeyed me or followed those laws. ⁵ 

Jeremiah 23:39

23:39 So ⁶  I will carry you far off ⁷  and throw you away. I will send both you and the city I gave to you and to your ancestors out of my sight. ⁸ 

Jeremiah 24:10

24:10 I will bring war, starvation, and disease ⁹  on them until they are completely destroyed from the land I gave them and their ancestors.’” ¹⁰ 

Jeremiah 26:4

26:4 Tell them that the Lord says, ¹¹  ‘You must obey me! You must live according to the way I have instructed you in my laws. ¹² 

Jeremiah 44:10

44:10 To this day your people ¹³  have shown no contrition! They have not revered me nor followed the laws and statutes I commanded ¹⁴  you and your ancestors.’

[1:9]  ¹ tn Heb “Behold, I have put my words in your mouth.” This is an example of the Hebrew “scheduling” perfect or the “prophetic” perfect where a future event is viewed as so certain it is spoken of as past. The Hebrew particle rendered here “assuredly” (Heb הִנֵּה, hinneh) underlines the certitude of the promise for the future. See the translator’s note on v. 6.

[7:14]  ² tn Heb “over which my name is called.” For this nuance of this idiom cf. BDB 896 s.v. קָרָא Niph.2.d(4) and see the usage in 2 Sam 12:28.

[7:14]  ³ tn Heb “fathers” (also in vv. 22, 25, 26).

[7:14]  ⁴ tn Heb “I will do to this house which I…in which you put…and to this place which…as I did to Shiloh.”

[9:13]  ³ tn Heb “and they have not walked in it (with “it” referring to “my law”).

[23:39]  ⁴ tn The translation of v. 38 and the first part of v. 39 represents the restructuring of a long and complex Hebrew sentence: Heb “But if you say, ‘The burden of the Lord,’ therefore this is what the Lord says, ‘Because you said this word, “The burden of the Lord,” even though I sent unto saying, “you shall not say, ‘The burden of the Lord,’ therefore…” The first “therefore” picks up the “if” (BDB 487 s.v. כֵּן 3.d) and the second answer the “because” (BDB 774 s.v. יַעַן 1).

[23:39]  ⁵ tc The translation follows a few Hebrew mss and the major versions. The majority of Hebrew mss read “I will totally forget [or certainly forget] you.” In place of וְנָשִׁיתִי (vÿnashiti) a few Hebrew mss, LXX, Aquila, Symmachus, Syriac, and Vulgate read וְנָשָׂאתִי (vÿnasa’ti). Instead of the infinitive absolute נָשׁאֹ (nasho’) a number of Hebrew mss, Aquila, Symmachus, Syriac, and Vulgate read נָשׂאֹ (naso’). For the confusion of III א and III ה verbs presupposed by the miswriting of the Hebrew text see GKC 216 §75.qq and compare the forms of נָבָא (nava’) in Jer 26:9 and 1 Sam 10:6. While the verb “forget” would not be totally inappropriate here it does not fit the concept of “throwing away from my presence” as well as “pick up” does. For the verb נָשָׂא (nasa’) meaning “carry you off” compare the usage in 1 Kgs 15:22; 18:12 (and see BDB 671 s.v. נָשָׂא 3.b). Many see the nuance “pick you up” carrying through on the wordplay in v. 33. While that may be appropriate for the repetition of the verb “throw away” (נָטַשׁ, natash) that follows, it does not seem as appropriate for the use of the infinitive absolute that follows the verb which expresses some kind of forcefulness (see GKC 343 §113.q).

[23:39]  ⁶ tn Heb “throw you and the city that I gave you and your fathers out of my presence.” The English sentences have been broken down to conform to contemporary English style.

[24:10]  ⁵ sn See Jer 14:12 and the study note there.

[24:10]  ⁶ tn Heb “fathers.”

[26:4]  ⁶ tn Heb “thus says the Lord, ‘…’.” The use of the indirect quotation in the translation eliminates one level of embedded quotation to avoid confusion.

[26:4]  ⁷ tn Heb “by walking in my law which I set before you.”

[44:10]  ⁷ tn Heb “they” but as H. Freedman (Jeremiah [SoBB], 284) notes the third person is used here to include the people just referred to as well as the current addressees. Hence “your people” or “the people of Judah.” It is possible that the third person again reflects the rhetorical distancing that was referred to earlier in 35:16 (see the translator’s note there for explanation) in which case one might translate “you have shown,” and “you have not revered.”

[44:10]  ⁸ tn Heb “to set before.” According to BDB 817 s.v. פָּנֶה II.4.b(g) this refers to “propounding to someone for acceptance or choice.” This is clearly the usage in Deut 30:15, 19; Jer 21:8 and is likely the case here. However, to translate literally would not be good English idiom and “proposed to” might not be correctly understood, so the basic translation of נָתַן (natan) has been used here.