Jeremiah 16:13

16:13 So I will throw you out of this land into a land that neither you nor your ancestors have ever known. There you must worship other gods day and night, for I will show you no mercy.’”

Jeremiah 27:9

27:9 So do not listen to your prophets or to those who claim to predict the future by divination, ¹  by dreams, by consulting the dead, ²  or by practicing magic. They keep telling you, ‘You do not need to be ³  subject to the king of Babylon.’

Jeremiah 29:6

29:6 Marry and have sons and daughters. Find wives for your sons and allow your daughters get married so that they too can have sons and daughters. Grow in number; do not dwindle away.

Jeremiah 30:15

30:15 Why do you complain about your injuries,

that your pain is incurable?

I have done all this to you

because your wickedness is so great

and your sin is so much.

Jeremiah 33:24

33:24 “You have surely noticed what these people are saying, haven’t you? They are saying, ⁴  ‘The Lord has rejected the two families of Israel and Judah ⁵  that he chose.’ So they have little regard that my people will ever again be a nation. ⁶ 

Jeremiah 36:3

36:3 Perhaps when the people of Judah hear about all the disaster I intend to bring on them, they will all stop doing the evil things they have been doing. ⁷  If they do, I will forgive their sins and the wicked things they have done.” ⁸ 

Jeremiah 36:21

36:21 The king sent Jehudi to get the scroll. He went and got it from the room of Elishama, the royal secretary. Then he himself ⁹  read it to the king and all the officials who were standing around him.

Jeremiah 42:6

42:6 We will obey what the Lord our God to whom we are sending you tells us to do. It does not matter whether we like what he tells us or not. We will obey what he tells us to do so that things will go well for us.” ¹⁰ 

Jeremiah 42:18

42:18 For ¹¹  the Lord God of Israel who rules over all ¹²  says, ‘If you go to Egypt, I will pour out my wrath on you just as I poured out my anger and wrath on the citizens of Jerusalem. ¹³  You will become an object of horror and ridicule, an example of those who have been cursed and that people use in pronouncing a curse. ¹⁴  You will never see this place again.’ ¹⁵ 

Jeremiah 46:18

46:18 I the King, whose name is the Lord who rules over all, ¹⁶  swear this:

I swear as surely as I live that ¹⁷  a conqueror is coming.

He will be as imposing as Mount Tabor is among the mountains,

as Mount Carmel is against the backdrop of the sea. ¹⁸ 

Jeremiah 49:10

49:10 But I will strip everything away from Esau’s descendants.

I will uncover their hiding places so they cannot hide.

Their children, relatives, and neighbors will all be destroyed.

Not one of them will be left!

Jeremiah 50:15

50:15 Shout the battle cry from all around the city.

She will throw up her hands in surrender. ¹⁹ 

Her towers ²⁰  will fall.

Her walls will be torn down.

Because I, the Lord, am wreaking revenge, ²¹ 

take out your vengeance on her!

Do to her as she has done!

Jeremiah 51:64

51:64 Then say, ‘In the same way Babylon will sink and never rise again because of the judgments ²²  I am ready to bring upon her; they will grow faint.’”

The prophecies of Jeremiah end here. ²³ 

[27:9]  ¹ sn Various means of divination are alluded to in the OT. For example, Ezek 21:26-27 alludes to throwing down arrows to see which way they fall and consulting the shape of the liver of slaughtered animals. Gen 44:5 alludes to reading the future through pouring liquid in a cup. The means alluded to in this verse were all classified as pagan and prohibited as illegitimate in Deut 18:10-14. The Lord had promised that he would speak to them through prophets like Moses (Deut 18:15, 18). But even prophets could lie. Hence, the Lord told them that the test of a true prophet was whether what he said came true or not (Deut 18:20-22). An example of false prophesying and the vindication of the true as opposed to the false will be given in the chapter that follows this.

[27:9]  ² sn An example of this is seen in 1 Sam 28.

[27:9]  ³ tn The verb in this context is best taken as a negative obligatory imperfect. See IBHS 508-9 §31.4g for discussion and examples. See Exod 4:15 as an example of positive obligation.

[33:24]  ¹ tn Heb “Have you not seen what this people have said, saying.” The question is rhetorical and expects a positive answer. The sentence has been broken in two to better conform with contemporary English style.

[33:24]  ² tn Heb “The two families which the Lord chose, he has rejected them.” This is an example of an object prepositioned before the verb and resumed by a redundant pronoun to throw emphasis of focus on it (called casus pendens in the grammars; cf. GKC 458 §143.d). Some commentators identify the “two families” as those of David and Levi mentioned in the previous verses, and some identify them as the families of the Israelites and of David mentioned in the next verse. However, the next clause in this verse and the emphasis on the restoration and regathering of Israel and Judah in this section (cf. 33:7, 14) show that the reference is to Israel and Judah (see also 30:3, 4; 31:27, 31 and 3:18).

[33:24]  ³ tn Heb “and my people [i.e., Israel and Judah] they disdain [or look down on] from being again a nation before them.” The phrase “before them” refers to their estimation, their mental view (cf. BDB s.v. פָּנֶה II.4.a[g]). Hence it means they look with disdain on the people being a nation again (cf. BDB s.v. עוֹד 1.a[b] for the usage of עוֹד [’od] here).

[36:3]  ¹ tn Heb “will turn each one from his wicked way.”

[36:3]  ² tn Heb “their iniquity and their sin.”

[36:21]  ¹ tn Heb “and Jehudi read it.” However, Jehudi has been the subject of the preceding; so it would be awkward in English to use the personal subject. The translation has chosen to bring out the idea that Jehudi himself read it by using the reflexive.

[42:6]  ¹ tn Heb “Whether good or whether evil we will hearken to the voice of the Lord our God to whom we are sending you in order that it may go well for us because/when we hearken to the voice of the Lord our God.” The phrase “whether good or whether evil” is an abbreviated form of the idiomatic expressions “to be good in the eyes of” = “to be pleasing to” (BDB 374 s.v. טוֹב 2.f and see 1 Kgs 21:2) and “to be bad in the eyes of” = “to be displeasing to” (BDB 948 s.v. רַע 3 and see Num 22:34). The longer Hebrew sentence has been broken down and restructured to better conform with contemporary English style.

[42:18]  ¹ tn Or “Indeed.”

[42:18]  ² tn Heb “Yahweh of armies, the God of Israel.” See the study note on 2:19 for the translation and significance of this title.

[42:18]  ³ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[42:18]  ⁴ tn See the study note on 24:9 and the usage in 29:22 for the meaning and significance of this last phrase.

[42:18]  ⁵ tn Or “land.” The reference is, of course, to the land of Judah.

[46:18]  ¹ tn Heb “Yahweh of armies.” For the significance of this title see the note at 2:19.

[46:18]  ² tn Heb “As I live, oracle of the King, whose….” The indirect quote has been chosen to create a smoother English sentence and avoid embedding a quote within a quote.

[46:18]  ³ tn Heb “Like Tabor among the mountains and like Carmel by the sea he will come.” The addition of “conqueror” and “imposing” are implicit from the context and from the metaphor. They have been supplied in the translation to give the reader some idea of the meaning of the verse.

[50:15]  ¹ tn Heb “She has given her hand.” For the idiom here involving submission/surrender see BDB 680 s.v. נָתַן Qal.1.z and compare the usage in 1 Chr 29:24; 2 Chr 30:8. For a different interpretation, however, see the rather complete discussion in G. L. Keown, P. J. Scalise, and T. G. Smothers (Jeremiah 26-52 [WBC], 366) who see this as a reference to making a covenant. The verb in this line and the next two lines are all Hebrew perfects and most translators and commentaries see them as past. God’s Word, however, treats them as prophetic perfects and translates them as future. This is more likely in the light of the imperatives both before and after.

[50:15]  ² tn The meaning of this word is uncertain. The definition here follows that of HALOT 91 s.v. אָשְׁיָה, which defines it on the basis of an Akkadian word and treats it as a loanword.

[50:15]  ³ tn Heb “Because it is the Lord’s vengeance.” The first person has again been used because the Lord is the speaker and the nominal expression has been turned into a verbal one more in keeping with contemporary English style.

[51:64]  ¹ tn Or “disaster”; or “calamity.”

[51:64]  ² sn The final chapter of the book of Jeremiah does not mention Jeremiah or record any of his prophecies.