Jeremiah 19:15

19:15 “The Lord God of Israel who rules over all ¹  says, ‘I will soon bring on this city and all the towns surrounding it ²  all the disaster I threatened to do to it. I will do so because they have stubbornly refused ³  to pay any attention to what I have said!’”

Jeremiah 25:13

25:13 I will bring on that land everything that I said I would. I will bring on it everything that is written in this book. I will bring on it everything that Jeremiah has prophesied against all the nations. ⁴ 

Jeremiah 25:29

25:29 For take note, I am already beginning to bring disaster on the city that I call my own. ⁵  So how can you possibly avoid being punished? ⁶  You will not go unpunished! For I am proclaiming war against all who live on the earth. I, the Lord who rules over all, ⁷  affirm it!’ ⁸ 

Jeremiah 32:24

32:24 Even now siege ramps have been built up around the city ⁹  in order to capture it. War, ¹⁰  starvation, and disease are sure to make the city fall into the hands of the Babylonians ¹¹  who are attacking it. ¹²  Lord, ¹³  you threatened that this would happen. Now you can see that it is already taking place. ¹⁴ 

Jeremiah 34:22

34:22 For I, the Lord, affirm that ¹⁵  I will soon give the order and bring them back to this city. They will fight against it and capture it and burn it down. I will also make the towns of Judah desolate so that there will be no one living in them.”’”

Jeremiah 36:28-29

36:28 “Get another ¹⁶  scroll and write on it everything ¹⁷  that was written on the original scroll ¹⁸  that King Jehoiakim of Judah burned. 36:29 Tell King Jehoiakim of Judah, ‘The Lord says, “You burned the scroll. You asked ¹⁹  Jeremiah, ‘How dare you write in this scroll that the king of Babylon will certainly come and destroy this land and wipe out all the people and animals on it?’” ²⁰ 

Jeremiah 36:32

36:32 Then Jeremiah got another scroll and gave it to the scribe Baruch son of Neriah. As Jeremiah dictated, Baruch wrote on this scroll everything that had been on the scroll that King Jehoiakim of Judah burned in the fire. They also added on this scroll several other messages of the same kind. ²¹ 

Jeremiah 50:3

50:3 For a nation from the north ²²  will attack Babylon.

It will lay her land waste.

People and animals will flee out of it.

No one will inhabit it.’

Jeremiah 50:15

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

She will throw up her hands in surrender. ²³ 

Her towers ²⁴  will fall.

Her walls will be torn down.

Because I, the Lord, am wreaking revenge, ²⁵ 

take out your vengeance on her!

Do to her as she has done!

Jeremiah 50:29

50:29 “Call for archers ²⁶  to come against Babylon!

Summon against her all who draw the bow!

Set up camp all around the city!

Do not allow anyone to escape!

Pay her back for what she has done.

Do to her what she has done to others.

For she has proudly defied me, ²⁷ 

the Holy One of Israel. ²⁸ 

[19:15]  ¹ tn Heb “Yahweh of armies, the God of Israel.”

[19:15]  ² tn Heb “all its towns.”

[19:15]  ³ tn Heb “They hardened [or made stiff] their neck so as not to.”

[25:13]  ⁴ tn Or “I will bring upon it everything that is to be written in this book. I will bring upon it everything that Jeremiah is going to prophesy concerning all the nations.” The reference to “this book” and “what Jeremiah has prophesied against the nations” raises issues about the editorial process underlying the current form of the book of Jeremiah. As the book now stands there is no earlier reference to any judgments against Babylon or any book (really “scroll”; books were a development of the first or second century a.d.) containing them. A common assumption is that this “book” of judgment refers to the judgments against Babylon and the other nations contained at the end of the book of Jeremiah (46:1–51:58). The Greek version actually inserts the prophecies of 46:1–51:58 here (but in a different order) and interprets “Which (= What) Jeremiah prophesied concerning all the nations” as a title. It is possible that the Greek version may represent an earlier form of the book. At least two earlier forms of the book are known that date roughly to the period dealt with here (Compare 36:1 with 25:1 and see 36:2, 4 and 36:28, 32). Whether reference here is made to the first or second of these scrolls and whether the Greek version represents either is impossible to determine. It is not inconceivable that the referent here is the prophecies which Jeremiah has already uttered in vv. 8-12 and is about to utter in conjunction with the symbolical act that the Lord commands him to perform (vv. 15-26, 30-38) and that these are proleptic of the latter prophecies which will be given later and will be incorporated in a future book. That is the tenor of the alternate translation. The verb forms involved are capable of either a past/perfect translation or a proleptic/future translation. For the use of the participle (in the alternate translation = Heb “that is to be written”; הַכָּתוּב, hakkatuv) to refer to what is proleptic see GKC 356-57 §116.d, e, and compare usage in Jonah 1:3; 2 Kgs 11:2. For the use of the perfect to refer to a future act (in the alternate translation “is going to prophesy,” נִבָּא, nibba’) see GKC 312 §106.m and compare usage in Judg 1:2. In support of this interpretation is the fact that the first verb in the next verse (Heb “they will be subjected,” עָבְדוּ, ’ovdu) is undoubtedly prophetic [it is followed by a vav consecutive perfect; cf. Isa 5:14]). Reading the text this way has the advantage of situating it within the context of the passage itself which involves prophecies against the nations and against Babylon. Babylon is both the agent of wrath (the cup from which the nations drink, cf. 51:7) and the recipient of it (cf. v. 26). However, this interpretation admittedly does not explain the reference to “this book,” except as a proleptic reference to some future form of the book and there would be clearer ways of expressing this view if that were what was definitely intended.

[25:29]  ⁷ tn Heb “which is called by my name.” See translator’s note on 7:10 for support.

[25:29]  ⁸ tn This is an example of a question without the formal introductory particle following a conjunctive vav introducing an opposition. (See Joüon 2:609 §161.a.) It is also an example of the use of the infinitive before the finite verb in a rhetorical question involving doubt or denial. (See Joüon 2:422-23 §123.f, and compare usage in Gen 37:8.)

[25:29]  ⁹ tn Heb “Yahweh of armies.”

[25:29]  ¹⁰ tn Heb “Oracle of Yahweh of armies.”

[32:24]  ¹⁰ tn Heb “Siege ramps have come up to the city to capture it.”

[32:24]  ¹¹ tn Heb “sword.”

[32:24]  ¹² tn Heb “The Chaldeans.” See the study note on 21:4 for further explanation.

[32:24]  ¹³ tn Heb “And the city has been given into the hands of the Chaldeans who are fighting against it because of the sword, starvation, and disease.” The verb “has been given” is one of those perfects that view the action as good as done (the perfect of certainty or prophetic perfect).

[32:24]  ¹⁴ tn The word “Lord” is not in the text but is supplied in the translation as a reminder that it is he who is being addressed.

[32:24]  ¹⁵ tn Heb “And what you said has happened and behold you see it.”

[34:22]  ¹³ tn Heb “Oracle of the Lord.”

[36:28]  ¹⁶ tn Heb “Return, take another.” The verb “return” is used in the sense of repetition “take again” (cf. BDB 998 s.v. שׁוּב Qal.8). The idea is already contained in “Get another” so most modern English versions do not represent it.

[36:28]  ¹⁷ tn Heb “all the former words/things.”

[36:28]  ¹⁸ tn Heb “first [or former] scroll.”

[36:29]  ¹⁹ tn Or “In essence you asked.” For explanation see the translator’s note on the end of the verse.

[36:29]  ²⁰ tn Heb “You burned this scroll, saying, ‘Why did you write on it, saying, “The king of Babylon will certainly come [the infinitive absolute before the finite verb expresses certainty here as several places elsewhere in Jeremiah] and destroy this land and exterminate from it both man and beast.”’” The sentence raises several difficulties for translating literally. I.e., the “you” in “why did you write” is undefined, though it obviously refers to Jeremiah. The gerund “saying” that introduces ‘Why did you write’ does not fit very well with “you burned the scroll.” Gerunds of this sort are normally explanatory. Lastly, there is no indication in the narrative that Jehoiakim ever directly asked Jeremiah this question. In fact, he had been hidden out of sight so Jehoiakim couldn’t confront him. The question is presented rhetorically, expressing Jehoiakim’s thoughts or intents and giving the rational for burning the scroll, i.e., he questioned Jeremiah’s right to say such things. The translation has attempted to be as literal as possible without resolving some of these difficulties. One level of embedded quotes has been eliminated for greater simplicity. For the rendering of “How dare you” for the interrogative “why do you” see the translator’s note on 26:9.

[36:32]  ²² tn Heb “And he wrote upon it from the mouth of Jeremiah all the words of the scroll which Jehoiakim king of Judah burned in the fire. And many words like these were added to them besides [or further].” The translation uses the more active form in the last line because of the tendency in contemporary English style to avoid the passive. It also uses the words “everything” for “all the words” and “messages” for “words” because those are legitimate usages of these phrases, and they avoid the mistaken impression that Jeremiah repeated verbatim the words on the former scroll or repeated verbatim the messages that he had delivered during the course of the preceding twenty-three years.

[50:3]  ²⁵ 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.

[50:15]  ²⁸ 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]  ²⁹ 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]  ³⁰ 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.

[50:29]  ³¹ tn For this word see BDB 914 s.v. III רַב and compare usage in Prov 26:10 and Job 16:12 and compare the usage of the verb in Gen 49:23. Based on this evidence, it is not necessary to emend the form to רֹבִים (rovim) as many commentators contend.

[50:29]  ³² tn Heb “for she has acted insolently against the Lord.” Once again there is the problem of the Lord speaking about himself in the third person (or the prophet dropping his identification with the Lord). As in several other places the present translation, along with several other modern English versions (TEV, CEV, NIrV), has substituted the first person to maintain consistency with the context.

[50:29]  ³³ sn The Holy One of Israel is a common title for the Lord in the book of Isaiah. It is applied to the Lord only here and in 51:5 in the book of Jeremiah. It is a figure where an attribute of a person is put as a title of a person (compare “your majesty” for a king). It pictures the Lord as the sovereign king who rules over his covenant people and exercises moral authority over them.