Jeremiah 14:13

14:13 Then I said, “Oh, Lord God, ¹  look! ²  The prophets are telling them that you said, ³  ‘You will not experience war or suffer famine. ⁴  I will give you lasting peace and prosperity in this land.’” ⁵ 

Jeremiah 14:15

14:15 I did not send those prophets, though they claim to be prophesying in my name. They may be saying, ‘No war or famine will happen in this land.’ But I, the Lord, say this about ⁶  them: ‘War and starvation will kill those prophets.’ ⁷ 

Jeremiah 22:24

Jeconiah Will Be Permanently Exiled

22:24 The Lord says, ⁸ 

“As surely as I am the living God, you, Jeconiah, ⁹  king of Judah, son of Jehoiakim, will not be the earthly representative of my authority. Indeed, I will take that right away from you. ¹⁰ 

Jeremiah 26:9

26:9 How dare you claim the Lord’s authority to prophesy such things! How dare you claim his authority to prophesy that this temple will become like Shiloh and that this city will become an uninhabited ruin!” ¹¹  Then all the people crowded around Jeremiah.

Jeremiah 33:12

33:12 “I, the Lord who rules over all, say: ¹²  ‘This place will indeed lie in ruins. There will be no people or animals in it. But there will again be in it and in its towns sheepfolds where shepherds can rest their sheep.

Jeremiah 35:7

35:7 Do not build houses. Do not plant crops. Do not plant a vineyard or own one. ¹³  Live in tents all your lives. If you do these things you will ¹⁴  live a long time in the land that you wander about on.’ ¹⁵ 

Jeremiah 36:30

36:30 So the Lord says concerning King Jehoiakim of Judah, “None of his line will occupy the throne of David. ¹⁶  His dead body will be thrown out to be exposed to scorching heat by day and frost by night. ¹⁷ 

Jeremiah 42:17

42:17 All the people who are determined to go and settle in Egypt will die from war, starvation, or disease. No one will survive or escape the disaster I will bring on them.’

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.’” ¹⁸ 

Jeremiah 49:36

49:36 I will cause enemies to blow through Elam from every direction

like the winds blowing in from the four quarters of heaven.

I will scatter the people of Elam to the four winds.

There will not be any nation where the refugees of Elam will not go. ¹⁹ 

Jeremiah 50:3

50:3 For a nation from the north ²⁰  will attack Babylon.

It will lay her land waste.

People and animals will flee out of it.

No one will inhabit it.’

[14:13]  ¹ tn Heb “Lord Yahweh.” The translation follows the ancient Jewish tradition of substituting the Hebrew word for God for the proper name Yahweh.

[14:13]  ² tn Heb “Behold.” See the translator’s note on usage of this particle in 1:6.

[14:13]  ³ tn The words “that you said” are not in the text but are implicit from the first person in the affirmation that follows. They are supplied in the translation for clarity.

[14:13]  ⁴ tn Heb “You will not see sword and you will not have starvation [or hunger].”

[14:13]  ⁵ tn Heb “I will give you unfailing peace in this place.” The translation opts for “peace and prosperity” here for the word שָׁלוֹם (shalom) because in the context it refers both to peace from war and security from famine and plague. The word translated “lasting” (אֱמֶת, ’emet) is a difficult to render here because it has broad uses: “truth, reliability, stability, steadfastness,” etc. “Guaranteed” or “lasting” seem to fit the context the best.

[14:15]  ⁶ tn Heb “Thus says the Lord about.” The first person construction has been used in the translation for better English style.

[14:15]  ⁷ tn Heb “Thus says the Lord concerning the prophets who are prophesying in my name and I did not send them [= whom I did not send] and they are saying [= who are saying], ‘Sword and famine…’, by sword and famine those prophets will be killed.” This sentence has been restructured to conform to contemporary English style.

[22:24]  ¹¹ tn Heb “Oracle of the Lord.”

[22:24]  ¹² tn Heb “Coniah.” This is the spelling of this king’s name here and in v. 28 and 37:1. Elsewhere in Jeremiah he is called Jeconiah (24:1; 27:20; 28:4; 29:2 [see also 1 Chr 3:16, 17; Esth 2:6]) and Jehoiachin (52:31, 33 [see also 2 Kgs 24:6, 8, 12, 15; 25:27, 29; 2 Chr 36:8, 9; Ezek 1:2]). For the sake of consistency the present translation uses the name Jeconiah throughout.

[22:24]  ¹³ tn Heb “As surely as I live, Jeconiah, King of Judah, son of Jehoiakim will not be a signet ring on my right hand. Indeed I will tear you off from it [i.e., pull you off of my finger as a signet ring].” The signet ring was the king’s seal by which he verified all his legal and political transactions. To have the signet ring was to exercise authority in the king’s name. For examples of this see Gen 41:42, 43; 1 Kgs 21:8; Esth 3:10; 8:2. The figure has been interpreted in the translation for the sake of clarity. The particles כִּי אִם (ki ’im) that stand after the oath formula “As I live” introduce a negative statement according to the usage of Hebrew grammar (cf. BDB 474 s.v. כִּי אִם 1.a and BDB 50 s.v. אִם 1.b[2] and compare 2 Sam 3:35). The particle כִּי that stands in front of “I will tear you off” introduces a positive affirmation according to the same rules of Hebrew grammar (cf. BDB 472 s.v. כִּי 1.c and compare 1 Sam 14:39, 44). The Lord is swearing emphatically that Jeconiah will not be the earthly representative of his rule; i.e., not carry the authority of the signet ring bearer. As in several other places in Jeremiah there is a sudden shift from the third person to the second person which runs throughout vv. 24-27. The pronouns are leveled in the translation to the second person to avoid confusion. The figures are interpreted in the translation to convey the proper significance. See the study note for explanation.

[26:9]  ¹⁶ tn Heb “Why have you prophesied in the Lord’s name, saying, ‘This house will become like Shiloh and this city will become a ruin without inhabitant?’” It is clear from the context here and in 7:1-15 that the emphasis is on “in the Lord’s name” and that the question is rhetorical. The question is not a quest for information but an accusation, a remonstrance. (For this figure see E. W. Bullinger, Figures of Speech, 953-54, who calls a question like this a rhetorical question of remonstrance or expostulation. For good examples see Pss 11:1; 50:16.) For the significance of “prophesying in the Lord’s name” see the study note on 14:14. The translation again utilizes the indirect quote to eliminate one level of embedded quotation.

[33:12]  ²¹ tn Heb “Thus says Yahweh of armies.” For the explanation for the first person introduction see the translator’s notes on 33:2, 10. Verses 4, 10, 12 introduce three oracles, all under the answer to the Lord’s promise to Jeremiah to show him “great and mysterious things which you still do not know about.”

[35:7]  ²⁶ tn Heb “Don’t plant a vineyard and it shall not be to you [= and you shall/must not have one].”

[35:7]  ²⁷ tn Heb “Don’t…and don’t…but live…in order that you might….”

[35:7]  ²⁸ sn Heb “where you are sojourning.” The terms “sojourn” and “sojourner” referred to a person who resided in a country not his own, without the rights and privileges of citizenship as a member of a nation, state, or principality. In the ancient Near East such people were dependent on the laws of hospitality rather than the laws of state for protection and provision of legal rights. Perhaps the best illustration of this is Abraham who “sojourned” among the Philistines and the Hittites in Canaan and was dependent upon them for grazing and water rights and for a place to bury his wife (cf. Gen 20-24). What is described here is the typical lifestyle of a nomadic tribe.

[36:30]  ³¹ sn This prophesy was not “totally” fulfilled because his son Jehoiachin (Jeconiah) did occupy the throne for three months (2 Kgs 23:8). However, his rule was negligible and after his capitulation and exile to Babylon, he himself was promised that neither he nor his successors would occupy the throne of David (cf. Jer 22:30; and see the study notes on 22:24, 30).

[36:30]  ³² sn Compare the more poetic prophecy in Jer 22:18-19 and see the study note on 22:19.

[44:14]  ³⁶ 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.

[49:36]  ⁴¹ tn Or more simply, “I will bring enemies against Elam from every direction. / And I will scatter the people of Elam to the four winds. // There won’t be any nation / where the refugees of Elam will not go.” Or more literally, “I will bring the four winds against Elam / from the four quarters of heaven. / I will scatter….” However, the winds are not to be understood literally here. God isn’t going to “blow the Elamites” out of Elam with natural forces. The winds must figuratively represent enemy forces that God will use to drive them out. Translating literally would be misleading at this point.

[50:3]  ⁴⁶ sn A nation from the north refers to Medo-Persia which at the time of the conquest of Babylon in 539 b.c. had conquered all the nations to the north, the northwest, and the northeast of Babylon forming a vast empire to the north and east of Babylon. Contingents of these many nations were included in her army and reference is made to them in 50:9 and 51:27-28. There is also some irony involved here because the “enemy from the north” referred to so often in Jeremiah (cf. 1:14; 4:6; 6:1) has been identified with Babylon (cf. 25:9). Here in a kind of talionic justice Judah’s nemesis from the north will be attacked and devastated by an enemy from the north.