Jeremiah 2:2

2:2 “Go and declare in the hearing of the people of Jerusalem: ¹  ‘This is what the Lord says: “I have fond memories of you, ²  how devoted you were to me in your early years. ³  I remember how you loved me like a new bride; you followed me through the wilderness, through a land that had never been planted.

Jeremiah 5:18

5:18 Yet even then ⁴  I will not completely destroy you,” says the Lord.

Jeremiah 7:17

7:17 Do you see ⁵  what they are doing in the towns of Judah and in the streets of Jerusalem? ⁶ 

Jeremiah 11:17

11:17 For though I, the Lord who rules over all, ⁷  planted you in the land, ⁸ 

I now decree that disaster will come on you ⁹ 

because the nations of Israel and Judah have done evil

and have made me angry by offering sacrifices to the god Baal.” ¹⁰ 

Jeremiah 13:22

13:22 You will probably ask yourself, ¹¹ 

‘Why have these things happened to me?

Why have I been treated like a disgraced adulteress

whose skirt has been torn off and her limbs exposed?’ ¹² 

It is because you have sinned so much. ¹³ 

Jeremiah 14:20

14:20 Lord, we confess that we have been wicked.

We confess that our ancestors have done wrong. ¹⁴ 

We have indeed ¹⁵  sinned against you.

Jeremiah 17:17

17:17 Do not cause me dismay! ¹⁶ 

You are my source of safety in times of trouble.

Jeremiah 18:2

18:2 “Go down at once ¹⁷  to the potter’s house. I will speak to you further there.” ¹⁸ 

Jeremiah 23:36

23:36 You must no longer say that the Lord’s message is burdensome. ¹⁹  For what is ‘burdensome’ ²⁰  really pertains to what a person himself says. ²¹  You are misrepresenting ²²  the words of our God, the living God, the Lord who rules over all. ²³ 

Jeremiah 29:9

29:9 They are prophesying lies to you and claiming my authority to do so. ²⁴  But I did not send them. I, the Lord, affirm it!’ ²⁵ 

Jeremiah 30:2

30:2 “The Lord God of Israel says, ²⁶  ‘Write everything that I am about to tell you in a scroll. ²⁷ 

Jeremiah 36:17

36:17 Then they asked Baruch, “How did you come to write all these words? Do they actually come from Jeremiah’s mouth?” ²⁸ 

Jeremiah 38:21

38:21 But if you refuse to surrender, the Lord has shown me a vision of what will happen. Here is what I saw:

Jeremiah 42:13

42:13 “You must not disobey the Lord your God by saying, ‘We will not stay in this land.’

[2:2]  ¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[2:2]  ² tn Heb “I remember to/for you.”

[2:2]  ³ tn Heb “the loyal love of your youth.”

[5:18]  ⁴ tn Heb “in those days.”

[7:17]  ⁷ tn Or “Just look at…” The question is rhetorical and expects a positive answer.

[7:17]  ⁸ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[11:17]  ¹⁰ tn Heb “Yahweh of armies.”

[11:17]  ¹¹ tn The words “in the land” are not in the text but are supplied in the translation to clarify the meaning of the metaphor.

[11:17]  ¹² tn Heb “For Yahweh of armies who planted you speaks disaster upon you.” Because of the way the term Lord of armies has been rendered this sentence has been restructured to avoid confusion in English style.

[11:17]  ¹³ tn Heb “pronounced disaster…on account of the evil of the house of Israel and the house of Judah which they have done to make me angry [or thus making me angry] by sacrificing to Baal.” The lines have been broken up in conformity with contemporary English style.

[13:22]  ¹³ tn Heb “say in your heart.”

[13:22]  ¹⁴ tn Heb “Your skirt has been uncovered and your heels have been treated with violence.” This is the generally accepted interpretation of these phrases. See, e.g., BDB 784 s.v. עָקֵב a and HALOT 329 s.v. I חָמַס Nif. The significance of the actions here are part of the metaphor (i.e., personification) of Jerusalem as an adulteress having left her husband and have been explained in the translation for the sake of readers unfamiliar with the metaphor.

[13:22]  ¹⁵ tn The translation has been restructured to break up a long sentence involving a conditional clause and an elliptical consequential clause. It has also been restructured to define more clearly what “these things” are. The Hebrew text reads: “And if you say, ‘Why have these things happened to me?’ Because of the greatness of your iniquity your skirts [= what your skirt covers] have been uncovered and your heels have been treated with violence.”

[14:20]  ¹⁶ tn Heb “We acknowledge our wickedness [and] the iniquity of our [fore]fathers.” For the use of the word “know” to mean “confess,” “acknowledge” cf. BDB 394 s.v. יָדַע, Qal.1.f and compare the usage in Jer 3:13.

[14:20]  ¹⁷ tn This is another example of the intensive use of כִּי (ki). See BDB 472 s.v. כִּי 1.e.

[17:17]  ¹⁹ tn Heb “do not be a source of dismay for me.” For this nuance of מְחִתָּה (mÿkhittah) rather than “terror” as many of the English versions have it see BDB 370 s.v. מְחִתָּה 1.b and the usage in Prov 21:15. Compare also the usage of the related verb which occurs in the next verse (see also BDB 369 s.v. חָתַת Qal.2).

[18:2]  ²² tn Heb “Get up and go down.” The first verb is not literal but is idiomatic for the initiation of an action. See 13:4, 6 for other occurrences of this idiom.

[18:2]  ²³ tn Heb “And I will cause you to hear my word there.”

[23:36]  ²⁵ tn Heb “burden of the Lord.”

[23:36]  ²⁶ tn Heb “the burden.”

[23:36]  ²⁷ tn Heb “The burden is [or will be] to a man his word.” There is a good deal of ambiguity regarding how this line is to be rendered. For the major options and the issues involved W. L. Holladay, Jeremiah (Hermeneia), 1:651-52 should be consulted. Most of them are excluded by the observation that מַשָּׂא probably does not mean “oracle” anywhere in this passage (see note on v. 33 regarding the use of this word). Hence it does not mean “every man’s word becomes his oracle” as in NIV or “for that ‘burden’ [= oracle] is what he entrusts to the man of his word” (W. McKane, Jeremiah [ICC], 1:600-601). The latter is also ruled out by the fact that the antecedent of “his” on “his word” is clearly the word “man” in front of it. This would be the only case where the phrase “man of his word” occurs. There is also no textual reason for repointing the noun with the article as the noun with the interrogative to read “For how can his word become a burden to anyone?” There are, of course, other options but this is sufficient to show that the translation has been chosen after looking at other alternatives.

[23:36]  ²⁸ tn Heb “turning.” See BDB 245 s.v. הָפַךְ Qal.1.c and Lev 13:55; Jer 13:33 “changing, altering.”

[23:36]  ²⁹ tn Heb “Yahweh of armies.”

[29:9]  ²⁸ tn Heb “prophesying lies to you in my name.”

[29:9]  ²⁹ tn Heb “Oracle of the Lord.”

[30:2]  ³¹ 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]  ³² 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 Lord is about to speak follow in chs. 30–31.

[36:17]  ³⁴ tn Or “Did Jeremiah dictate them to you?” The words “Do they actually come from Jeremiah’s mouth?” assume that the last phrase (מִפִּיו, mippiv) is a question, either without the formal he (הֲ) interrogative (see GKC 473 §150.a and compare usage in 1 Sam 16:4; Prov 5:16) or with a letter supplied from the end of the preceding word (single writing of a letter following the same letter [haplography]; so the majority of modern commentaries). The word is missing in the Greek version. The presence of this same word at the beginning of the answer in the next verse suggests that this was a question (probably without the he [הֲ] interrogative to make it more emphatic) since the common way to answer affirmatively is to repeat the emphatic word in the question (cf. GKC 476 §150.n and compare usage in Gen 24:58). The intent of the question is to make sure that these were actually Jeremiah’s words not Baruch’s own creation (cf. Jer 42:2-3 for a similar suspicion).