Jeremiah 2:17
Context2:17 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 28:2
Context28:2 “The Lord God of Israel who rules over all 3 says, ‘I will break the yoke of servitude 4 to the king of Babylon.
Jeremiah 30:2
Context30:2 “The Lord God of Israel says, 5 ‘Write everything that I am about to tell you in a scroll. 6
Jeremiah 30:9
Context30:9 But they will be subject 7 to the Lord their God
and to the Davidic ruler whom I will raise up as king over them. 8
Jeremiah 31:1
Context31:1 At that time I will be the God of all the clans of Israel 9
and they will be my people.
I, the Lord, affirm it!” 10
Jeremiah 32:27
Context32:27 “I am the Lord, the God of all humankind. There is, indeed, nothing too difficult for me. 11
Jeremiah 40:2
Context40:2 The captain of the royal guard took Jeremiah aside and said to him, “The Lord your God threatened this place with this disaster.
Jeremiah 42:3
Context42:3 Pray that the Lord your God will tell us where we should go and what we should do.”
Jeremiah 42:9
Context42:9 Then Jeremiah said to them, “You sent me to the Lord God of Israel to make your request known to him. Here is what he says to you: 12
Jeremiah 42:13
Context42:13 “You must not disobey the Lord your God by saying, ‘We will not stay in this land.’
Jeremiah 44:5
Context44:5 But the people of Jerusalem and Judah 13 would not listen or pay any attention. They would not stop the wickedness they were doing nor quit sacrificing to other gods. 14
Jeremiah 51:10
Context51:10 The exiles from Judah will say, 15
‘The Lord has brought about a great deliverance for us! 16
Come on, let’s go and proclaim in Zion
what the Lord our God has done!’


[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.”
[28:2] 3 tn Heb “Yahweh of armies, the God of Israel.” See the study notes on 2:19 and 7:3 for the explanation of this title.
[28:2] 4 sn See the study note on 27:2 for this figure. Hananiah is given the same title “the prophet” as Jeremiah throughout the chapter and claims to speak with the same authority (compare v. 2a with 27:21a). He even speaks like the true prophet; the verb form “I will break” is in the “prophetic perfect” emphasizing certitude. His message here is a contradiction of Jeremiah’s message recorded in the preceding chapter (compare especially v. 3 with 27:16, 19-22 and v. 4 with 22:24-28). The people and the priests are thus confronted with a choice of whom to believe. Who is the “true” prophet and who is the “false” one? Only fulfillment of their prophecies will prove which is which (see Deut 18:21-22).
[30:2] 5 tn Heb “Thus says Yahweh of armies, the God of Israel, saying….” For significance of the title “Yahweh of armies, the God of Israel” see the note at 2:19.
[30:2] 6 tn Heb “Write all the words which I speak to you in a scroll.” The verb “which I speak” is the instantaneous use of the perfect tense (cf. GKC 311-12 §106.i or IBHS 488-89 §30.5.1d). The words that the
[30:9] 7 tn The word “subject” in this verse and “subjugate” are from the same root word in Hebrew. A deliberate contrast is drawn between the two powers that they will serve.
[30:9] 8 tn Heb “and to David their king whom I will raise up for them.”
[31:1] 9 sn This verse repeats v. 22 but with specific reference to all the clans of Israel, i.e., to all Israel and Judah. It functions here as a transition to the next section which will deal with the restoration of Israel (31:3-20) and Judah (31:21-25) and their reunification in the land (31:27-29) under a new covenant relation with God (31:31-37). See also the study note on 30:3 for further reference to this reunification in Jeremiah and the other prophets.
[31:1] 10 tn Heb “Oracle of the
[32:27] 11 tn Heb “Behold, I am the
[42:9] 13 tn Heb “Thus says the
[44:5] 15 tn There appears to be a deliberate shift in the pronouns used in vv. 2-5. “You” refers to the people living in Egypt who are being addressed (v. 2) and to the people of present and past generations to whom the
[44:5] 16 tn Heb “They did not listen or incline their ear [= pay attention] by turning from their wickedness by not sacrificing to other gods.” The לְ (lamed) + the negative + the infinitive is again epexegetical. The sentence has been restructured and more idiomatic English expressions have been used to better conform with contemporary English style but an attempt has been made to retain the basic relationships of subordination.
[51:10] 17 tn The words “The exiles from Judah will say” are not in the text but are implicit from the words that follow. They are supplied in the translation to clearly identify for the reader the referent of “us.”
[51:10] 18 tn There is some difference of opinion as to the best way to render the Hebrew expression here. Literally it means “brought forth our righteousnesses.” BDB 842 s.v. צְדָקָה 7.b interprets this of the “righteous acts” of the people of Judah and compares the usage in Isa 64:6; Ezek 3:20; 18:24; 33:13. However, Judah’s acts of righteousness (or more simply, their righteousness) was scarcely revealed in their deliverance. Most of the English versions and commentaries refer to “vindication” i.e., that the