Jeremiah 2:29

2:29 “Why do you try to refute me? ¹ 

All of you have rebelled against me,”

says the Lord.

Jeremiah 23:23

23:23 Do you people think ²  that I am some local deity

and not the transcendent God?” ³  the Lord asks. ⁴ 

Jeremiah 31:17

31:17 Indeed, there is hope for your posterity. ⁵ 

Your children will return to their own territory.

I, the Lord, affirm it! ⁶ 

Jeremiah 48:25

48:25 Moab’s might will be crushed. Its power will be broken. ⁷  I, the Lord, affirm it! ⁸ 

Jeremiah 48:35

48:35 I will put an end in Moab

to those who make offerings at her places of worship. ⁹ 

I will put an end to those who sacrifice to other gods.

I, the Lord, affirm it! ¹⁰ 

Jeremiah 48:43

48:43 Terror, pits, and traps ¹¹  are in store

for the people who live in Moab. ¹² 

I, the Lord, affirm it! ¹³ 

Jeremiah 50:10

50:10 Babylonia ¹⁴  will be plundered.

Those who plunder it will take all they want,”

says the Lord. ¹⁵ 

[2:29]  ¹ sn This is still part of the Lord’s case against Israel. See 2:9 for the use of the same Hebrew verb. The Lord here denies their counter claims that they do not deserve to be punished.

[23:23]  ² tn The words “Do you people think” at the beginning of this verse and “Do you really think” at the beginning of the next verse are not in the text but are a way of trying to convey the nature of the rhetorical questions which expect a negative answer. They are also a way of trying to show that the verses are still connected with the preceding discussion addressed to the people (cf. 23:16, 20).

[23:23]  ³ tn Heb “Am I a god nearby and not a god far off?” The question is sometimes translated as though there is an alternative being given in v. 23, one that covers both the ideas of immanence and transcendence (i.e., “Am I only a god nearby and not also a god far off?”). However, the hey interrogative (הַ) at the beginning of this verse and the particle (אִם, ’im) at the beginning of the next show that the linkage is between the question in v. 23 and that in v. 24a. According to BDB 210 s.v. הֲ 1.d both questions in this case expect a negative answer.

[23:23]  ⁴ tn Heb “Oracle of the Lord.”

[31:17]  ³ tn For this nuance for the Hebrew word אַחֲרִית (’akharit) see BDB 31 s.v. אַחֲרִית d and compare usage in Pss 37:38; 109:13. Others translate “your future” but the “future” lies with the return of her descendants, her posterity.

[31:17]  ⁴ tn Heb “Oracle of the Lord.”

[48:25]  ⁴ tn Heb “The horn of Moab will be cut off. His arm will be broken.” “Horn” and “arm” are both symbols of strength (see BDB 902 s.v. קֶרֶן 2 [and compare usage in Lam 2:3] and BDB 284 s.v. זְרוֹעַ 2 [and compare usage in 1 Sam 2:31]). The figures have been interpreted for the sake of clarity.

[48:25]  ⁵ tn Heb “Oracle of the Lord.”

[48:35]  ⁵ tn Heb “high place[s].” For the meaning and significance of this term see the study note on 7:31.

[48:35]  ⁶ tn Heb “Oracle of the Lord.”

[48:43]  ⁶ sn There is an extended use of assonance here and in the parallel passage in Isa 24:17. The Hebrew text reads פַּחַד וָפַחַת וָפָח (pakhad vafakhat vafakh). The assonance is intended to underscore the extensive trouble that is in store for them.

[48:43]  ⁷ tn Heb “are upon you, inhabitant of Moab.” This is another example of the rapid switch in person or direct address (apostrophe) in the midst of a third person description or prediction which the present translation typically keeps in the third person for smoother English style.

[48:43]  ⁸ tn Heb “Oracle of the Lord.”

[50:10]  ⁷ tn Heb “The land of the Chaldeans.” See the study note on 21:4 for explanation.

[50:10]  ⁸ tn Heb “Oracle of the Lord.”