Jeremiah 2:3

2:3 Israel was set apart to the Lord; they were like the first fruits of a harvest to him. ¹  All who tried to devour them were punished; disaster came upon them,” says the Lord.’”

Jeremiah 3:24

3:24 From earliest times our worship of that shameful god, Baal,

has taken away ²  all that our ancestors ³  worked for.

It has taken away our flocks and our herds,

and even our sons and daughters.

Jeremiah 11:23

11:23 Not one of them will survive. ⁴  I will bring disaster on those men from Anathoth who threatened you. ⁵  A day of reckoning is coming for them.” ⁶ 

Jeremiah 28:3

28:3 Before two years are over, I will bring back to this place everything that King Nebuchadnezzar of Babylon took from it and carried away to Babylon.

Jeremiah 32:39

32:39 I will give them a single-minded purpose to live in a way that always shows respect for me. They will want to do that for ⁷  their own good and the good of the children who descend from them.

Jeremiah 33:18

33:18 Nor will the Levitical priests ever lack someone to stand before me and continually offer up burnt offerings, sacrifice cereal offerings, and offer the other sacrifices.”’” ⁸ 

Jeremiah 39:10

39:10 But he ⁹  left behind in the land of Judah some of the poor people who owned nothing. He gave them fields and vineyards at that time.

[2:3]  ¹ sn Heb “the first fruits of his harvest.” Many commentators see the figure here as having theological significance for the calling of the Gentiles. It is likely, however, that in this context the metaphor – here rendered as a simile – is intended to bring out the special relationship and inviolability that Israel had with God. As the first fruits were the special possession of the Lord, to be eaten only by the priests and off limits to the common people, so Israel was God’s special possession and was not to be “eaten” by the nations.

[3:24]  ² tn Heb “From our youth the shameful thing has eaten up…” The shameful thing is specifically identified as Baal in Jer 11:13. Compare also the shift in certain names such as Ishbaal (“man of Baal”) to Ishbosheth (“man of shame”).

[3:24]  ³ tn Heb “fathers” (also in v. 25).

[11:23]  ³ tn Heb “There will be no survivors for/among them.”

[11:23]  ⁴ tn Heb “the men of Anathoth.” For the rationale for adding the qualification see the notes on v. 21.

[11:23]  ⁵ tn Heb “I will bring disaster on…, the year of their punishment.”

[32:39]  ⁴ tn Heb “I will give to them one heart and one way to [= in order that they may] fear me all the days for good to them.” The phrase “one heart” refers both to unanimity of will and accord (cf. 1 Chr 12:38 [12:39 HT]; 2 Chr 30:12) and to singleness of purpose or intent (cf. Ezek 11:19 and see BDB 525 s.v. ֵלב 4 where reference is made to “inclinations, resolutions, and determinations of the will”). The phrase “one way” refers to one way of life or conduct (cf. BDB 203 s.v. דֶּרֶךְ 6.a where reference is made to moral action and character), a way of life that is further qualified by the goal of showing “fear, reverence, respect” for the Lord. The Hebrew sentence has been broken up to avoid a long complex sentence in English which is contrary to contemporary English style. However, an attempt has been made to preserve all the connections of the original.

[33:18]  ⁵ tn Heb “And to the Levites, the priests [= the Levitical priests, the apposition in place of the adjective] there shall not be cut off a man from before me who offers up burnt offering, sacrifices a cereal offering, or makes a sacrifice all the days.”

[39:10]  ⁶ tn Heb “Nebuzaradan, the captain of the royal guard.” However, the subject is clear from the preceding and contemporary English style would normally avoid repeating the proper name and title.