Jeremiah 2:17

2:17 You have brought all this on yourself, Israel, ¹ 

by deserting the Lord your God when he was leading you along the right path. ² 

Jeremiah 2:19

2:19 Your own wickedness will bring about your punishment.

Your unfaithful acts will bring down discipline on you. ³ 

Know, then, and realize how utterly harmful ⁴ 

it was for you to reject me, the Lord your God, ⁵ 

to show no respect for me,” ⁶ 

says the Lord God who rules over all. ⁷ 

Jeremiah 9:12-14

9:12 I said, ⁸ 

“Who is wise enough to understand why this has happened? ⁹ 

Who has a word from the Lord that can explain it? ¹⁰ 

Why does the land lie in ruins?

Why is it as scorched as a desert through which no one travels?”

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. ¹¹  9:14 Instead they have followed the stubborn inclinations of their own hearts. They have paid allegiance to ¹²  the gods called Baal, ¹³  as their fathers ¹⁴  taught them to do.

Jeremiah 14:7

14:7 Then I said, ¹⁵ 

“O Lord, intervene for the honor of your name ¹⁶ 

even though our sins speak out against us. ¹⁷ 

Indeed, ¹⁸  we have turned away from you many times.

We have sinned against you.

Jeremiah 16:10-12

The Lord Promises Exile (But Also Restoration)

16:10 “When you tell these people about all this, ¹⁹  they will undoubtedly ask you, ‘Why has the Lord threatened us with such great disaster? What wrong have we done? What sin have we done to offend the Lord our God?’ 16:11 Then tell them that the Lord says, ²⁰  ‘It is because your ancestors ²¹  rejected me and paid allegiance to ²²  other gods. They have served them and worshiped them. But they have rejected me and not obeyed my law. ²³  16:12 And you have acted even more wickedly than your ancestors! Each one of you has followed the stubborn inclinations of your own wicked heart and not obeyed me. ²⁴ 

Jeremiah 30:24

30:24 The anger of the Lord will not turn back

until he has fully carried out his intended purposes.

In days to come you will come to understand this. ²⁵ 

Numbers 32:14

32:14 Now look, you are standing in your fathers’ place, a brood of sinners, to increase still further the fierce wrath of the Lord against the Israelites.

Ezra 9:6

9:6 I prayed, ²⁶ 

“O my God, I am ashamed and embarrassed to lift my face to you, my God! For our iniquities have climbed higher than our heads, and our guilt extends to the heavens.

Ezra 10:10

10:10 Then Ezra the priest stood up and said to them, “You have behaved in an unfaithful manner by taking foreign wives! This has contributed to the guilt of Israel.

Isaiah 59:12

59:12 For you are aware of our many rebellious deeds, ²⁷ 

and our sins testify against us;

indeed, we are aware of our rebellious deeds;

we know our sins all too well. ²⁸ 

Lamentations 1:5

ה (He)

1:5 Her foes subjugated her; ²⁹ 

her enemies are at ease. ³⁰ 

For the Lord afflicted her

because of her many acts of rebellion. ³¹ 

Her children went away

captive ³²  before the enemy.

Ezekiel 16:25

16:25 At the head of every street you erected your pavilion and you disgraced ³³  your beauty when you spread ³⁴  your legs to every passerby and multiplied your promiscuity.

Ezekiel 23:19

23:19 Yet she increased her prostitution, remembering the days of her youth when she engaged in prostitution in the land of Egypt.

[2:17]  ¹ tn Heb “Are you not bringing this on yourself.” The question is rhetorical and expects a positive answer.

[2:17]  ² tn Heb “at the time of leading you in the way.”

[2:19]  ³ tn Or “teach you a lesson”; Heb “rebuke/chide you.”

[2:19]  ⁴ tn Heb “how evil and bitter.” The reference is to the consequences of their acts. This is a figure of speech (hendiadys) where two nouns or adjectives joined by “and” introduce a main concept modified by the other noun or adjective.

[2:19]  ⁵ tn Heb “to leave the Lord your God.” The change in person is intended to ease the problem of the rapid transition, which is common in Hebrew style but not in English, from third to first person between this line and the next.

[2:19]  ⁶ tn Heb “and no fear of me was on you.”

[2:19]  ⁷ tn Heb “the Lord Yahweh, [the God of] hosts.” For the title Lord God see the study note on 1:6. For the title “who rules over all” see the following study note. The title “the Lord who rules over all” is a way of rendering the title “Yahweh of armies.” It is an abbreviation of a longer title “Yahweh the God of armies” which occurs five times in Jeremiah (see, e.g., 44:7). The abbreviated title occurs seventy-seven times in the book of Jeremiah. On thirty-two occasions it is further qualified by the title “the God of Israel,” showing his special relation to Israel. On six occasions it is preceded by the title “Lord” (see, e.g., 46:10) and twice it is preceded by the title “the King” (see, e.g., 51:17). Both titles emphasize his sovereignty. Twice it is said that he is the maker of all things (10:16; 51:19), and once it is said that he made the earth and the people and animals on it and gives them into the control of whomever he wishes (27:4-5). On two occasions it is emphasized that he also made the heavenly elements and controls the natural elements of wind, rain, thunder, and hail (31:35; 51:14-16). All this is consistent with usage elsewhere where the “armies” over which he has charge are identified as (1) the angels which surround his throne (Isa 6:3, 5; 1 Kgs 22:19) and which he sends to protect his servants (2 Kgs 6:17), (2) the natural forces of thunder, rain, and hail (Isa 29:6; Josh 10:11; Judg 5:4, 5) through which he sends the enemy into panic and “gums” up their chariot wheels, (3) the armies of Israel (1 Sam 17:45) which he leads into battle (Num 10:34-35; Josh 5:14, 15) and for whom he fights as a mighty warrior (Exod 15:3; Isa 42:13; Ps 24:8), and even (4) the armies of the nations which he musters against his disobedient people (Isa 13:14). This title is most commonly found in the messenger formula “Thus says…” introducing both oracles of judgment (on Israel [e.g., 9:7, 15] and on the nations [e.g. 46:19; 50:18]; and see in general 25:29-32). It emphasizes his sovereignty as the king and creator, the lord of creation and of history, and the just judge who sees and knows all (11:20; 20:12) and judges each person and nation according to their actions (Jer 32:18-19). In the first instance (in the most dominant usage) this will involve the punishment of his own people through the agency of the Babylonians (cf., e.g., 25:8-9). But it will also include the punishment of all nations, including Babylon itself (cf. Jer 25:17-26, 32-38), and will ultimately result in the restoration of his people and a new relation with them (30:8; 31:35-37).

[9:12]  ⁸ tn The words, “I said” are not in the text. It is not clear that a shift in speaker has taken place. However, the words of the verse are very unlikely to be a continuation of the Lord’s threat. It is generally assumed that these are the words of Jeremiah and that a dialogue is going on between him and the Lord in vv. 9-14. That assumption is accepted here.

[9:12]  ⁹ tn Heb “Who is the wise man that he may understand this?”

[9:12]  ¹⁰ tn Heb “And [who is the man] to whom the mouth of the Lord has spoken that he may explain it?”

[9:13]  ¹¹ tn Heb “and they have not walked in it (with “it” referring to “my law”).

[9:14]  ¹² tn Heb “they have gone/followed after.” See the translator’s note at 2:5 for the idiom.

[9:14]  ¹³ tn Heb “the Baals,” referring either to the pagan gods called “Baals” or the images of Baal (so NLT).

[9:14]  ¹⁴ tn Or “forefathers,” or “ancestors.” Here the referent could be the immediate parents or, by their example, more distant ancestors.

[14:7]  ¹⁵ tn The words “Then I said” are not in the text. However, it cannot be a continuation of the Lord’s speech and the people have consistently refused to acknowledge their sin. The fact that the prayer here and in vv. 19-22 are followed by an address from God to Jeremiah regarding prayer (cf. 4:11 and the interchanges there between God and Jeremiah and 15:1) also argues that the speaker is Jeremiah. He is again identifying with his people (cf. 8:18-9:2). Here he takes up the petition part of the lament which often contains elements of confession of sin and statements of trust. In 14:1-6 God portrays to Jeremiah the people’s lamentable plight instead of their describing it to him. Here Jeremiah prays what they should pray. The people are strangely silent throughout.

[14:7]  ¹⁶ tn Heb “Act for the sake of your name.” The usage of “act” in this absolute, unqualified sense cf. BDB 794 s.v. עָוֹשָׂה Qal.I.r and compare the usage, e.g., in 1 Kgs 8:32 and 39. For the nuance of “for the sake of your name” compare the usage in Isa 48:9 and Ezek 20:9, 14.

[14:7]  ¹⁷ tn Or “bear witness against us,” or “can be used as evidence against us,” to keep the legal metaphor. Heb “testify against.”

[14:7]  ¹⁸ tn The Hebrew particle כִּי (ki) can scarcely be causal here; it is either intensive (BDB 472 s.v. כִּי 1.e) or concessive (BDB 473 s.v. כִּי 2.c). The parallel usage in Gen 18:20 argues for the intensive force as does the fact that the concessive has already been expressed by אִם (’im).

[16:10]  ¹⁹ tn Heb “all these words/things.”

[16:11]  ²⁰ tn These two sentences have been recast in English to break up a long Hebrew sentence and incorporate the oracular formula “says the Lord (Heb ‘oracle of the Lord’)” which occurs after “Your fathers abandoned me.” In Hebrew the two sentences read: “When you tell them these things and they say, ‘…’, then tell them, ‘Because your ancestors abandoned me,’ oracle of the Lord.”

[16:11]  ²¹ tn Heb “fathers” (also in vv. 12, 13, 15, 19).

[16:11]  ²² tn Heb “followed after.” See the translator’s note at 2:5 for the explanation of the idiom.

[16:11]  ²³ tn Heb “But me they have abandoned and my law they have not kept.” The objects are thrown forward to bring out the contrast which has rhetorical force. However, such a sentence in English would be highly unnatural.

[16:12]  ²⁴ sn For the argumentation here compare Jer 7:23-26.

[30:24]  ²⁵ sn Jer 30:23-24 are almost a verbatim repetition of 23:19-20. There the verses were addressed to the people of Jerusalem as a warning that the false prophets had no intimate awareness of the Lord’s plans which were plans of destruction for wicked Israel not plans of peace and prosperity. Here they function as further assurance that the Lord will judge the wicked nations oppressing them when he reverses their fortunes and restores them once again to the land as his special people (cf. vv. 18-22).

[9:6]  ²⁶ tn Heb “I said.”

[59:12]  ²⁷ tn Heb “for many are our rebellious deeds before you.”

[59:12]  ²⁸ tn Heb “indeed [or “for”] our rebellious deeds (are) with us, and our sins, we know them.”

[1:5]  ²⁹ tn Heb “her foes became [her] head” (הָיוּ צָרֶיהָ לְרֹאשׁ, hayu tsareha lÿro’sh) or more idiomatically “have come out on top.” This is a Semitic idiom for domination or subjugation, with “head” as a metaphor for leader.

[1:5]  ³⁰ tn The nuance expressed in the LXX is that her enemies prosper (cf. KJV, NASB, NRSV, NLT).

[1:5]  ³¹ tn Heb “because of her many rebellions.” The plural פְּשָׁעֶיהָ (pÿsha’eha, “her rebellions”) is an example of the plural of repeated action or characteristic behavior (see IBHS 121 §7.4.2c). The 3rd person feminine singular suffix (“her”) probably functions as a subjective genitive: “her rebellions” = “she has rebelled.”

[1:5]  ³² tn The singular noun שְׁבִי (shÿvi) is a collective singular, meaning “captives, prisoners.” It functions as an adverbial accusative of state: “[they] went away as captives.”

[16:25]  ³³ tn Heb “treated as if abominable,” i.e., repudiated.

[16:25]  ³⁴ tn The only other occurrence of the Hebrew root is found in Prov 13:3 in reference to the talkative person who habitually “opens wide” his lips.