Jeremiah 2:33

2:33 “My, how good you have become

at chasing after your lovers! ¹ 

Why, you could even teach prostitutes a thing or two! ² 

Jeremiah 7:19

7:19 But I am not really the one being troubled!” ³  says the Lord. “Rather they are bringing trouble on themselves to their own shame! ⁴ 

Jeremiah 7:26

7:26 But your ancestors ⁵  did not listen to me nor pay attention to me. They became obstinate ⁶  and were more wicked than even their own forefathers.’”

Jeremiah 13:9

13:9 “I, the Lord, say: ⁷  ‘This shows how ⁸  I will ruin the highly exalted position ⁹  in which Judah and Jerusalem ¹⁰  take pride.

Jeremiah 13:25

13:25 This is your fate,

the destiny to which I have appointed you,

because you have forgotten me

and have trusted in false gods.

Jeremiah 20:13

20:13 Sing to the Lord! Praise the Lord!

For he rescues the oppressed from the clutches of evildoers. ¹¹ 

Jeremiah 23:13

23:13 The Lord says, ¹²  “I saw the prophets of Samaria ¹³ 

doing something that was disgusting. ¹⁴ 

They prophesied in the name of the god Baal

and led my people Israel astray. ¹⁵ 

Jeremiah 25:24

25:24 all the kings of Arabia who ¹⁶  live in the desert;

Jeremiah 30:9

30:9 But they will be subject ¹⁷  to the Lord their God

and to the Davidic ruler whom I will raise up as king over them. ¹⁸ 

Jeremiah 33:7

33:7 I will restore Judah and Israel ¹⁹  and will rebuild them as they were in days of old. ²⁰ 

Jeremiah 38:13

38:13 So they pulled Jeremiah up from the cistern with ropes. Jeremiah, however, still remained confined ²¹  to the courtyard of the guardhouse.

Jeremiah 39:7

39:7 Then he had Zedekiah’s eyes put out and had him bound in chains ²²  to be led off to Babylon.

Jeremiah 42:12

42:12 I will have compassion on you so that he in turn will have mercy on you and allow you to return to your land.’

Jeremiah 51:10

51:10 The exiles from Judah will say, ²³ 

‘The Lord has brought about a great deliverance for us! ²⁴ 

Come on, let’s go and proclaim in Zion

what the Lord our God has done!’

Jeremiah 52:26

52:26 Nebuzaradan, the captain of the royal guard, took them and brought them to the king of Babylon at Riblah.

Jeremiah 52:32

52:32 He spoke kindly to him and gave him a more prestigious position than ²⁵  the other kings who were with him in Babylon.

[2:33]  ¹ tn Heb “How good you have made your ways to seek love.”

[2:33]  ² tn Heb “so that even the wicked women you teach your ways.”

[7:19]  ³ tn Heb “Is it I whom they provoke?” The rhetorical question expects a negative answer which is made explicit in the translation.

[7:19]  ⁴ tn Heb “Is it not themselves to their own shame?” The rhetorical question expects a positive answer which is made explicit in the translation.

[7:26]  ⁵ tn Or “But your predecessors…”; Heb “But they….” There is a confusing interchange in the pronouns in vv. 25-26 which has led to some leveling in the ancient versions and the modern English versions. What is involved here are four levels of referents, the “you” of the present generation (vv. 21-22a), the ancestors who were delivered from Egypt (i.e., the “they” of vv. 22b-24), the “you” of v. 25 which involves all the Israelites from the Exodus to the time of speaking, and the “they” of v. 26 which cannot be the ancestors of vv. 22-24 (since they cannot be more wicked than themselves) but must be an indefinite entity which is a part of the “you” of v. 25, i.e., the more immediate ancestors of the present generation. If this is kept in mind, there is no need to level the pronouns to “they” and “them” or to “you” and “your” as some of the ancient versions and modern English versions have done.

[7:26]  ⁶ tn Heb “hardened [or made stiff] their neck.”

[13:9]  ⁷ tn Heb “Thus says the Lord.”

[13:9]  ⁸ tn In a sense this phrase which is literally “according to thus” or simply “thus” points both backward and forward: backward to the acted out parable and forward to the explanation which follows.

[13:9]  ⁹ tn Many of the English versions have erred in rendering this word “pride” or “arrogance” with the resultant implication that the Lord is going to destroy Israel’s pride, i.e., humble them through the punishment of exile. However, BDB 144-45 s.v. גָּאוֹן 1 is more probably correct when they classify this passage among those that deal with the “‘majesty, excellence’ of nations, their wealth, power, magnificence of buildings….” The closest parallels to the usage here are in Zech 10:11 (parallel to scepter of Egypt); Ps 47:4 (47:5 HT; parallel to “our heritage” = “our land”); Isa 14:11; and Amos 8:7. The term is further defined in v. 11 where it refers to their special relationship and calling. To translate it “pride” or “arrogance” also ruins the wordplay on “ruin” (נִשְׁחַת [nishkhat] in v. 7 and אַשְׁחִית [’ashkhit] in v. 9).

[13:9]  ¹⁰ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[20:13]  ⁹ sn While it may be a little confusing to modern readers to see the fluctuation in moods and the shifts in addressee in a prayer and complaint like this, it was not at all unusual for Israel where these were often offered in the temple in the conscious presence of God before fellow worshipers. For another example of these same shifts see Ps 22 which is a prayer of David in a time of deep distress.

[23:13]  ¹¹ tn The words “The Lord says” are not in the text, but it is clear from the content that he is the speaker. These words are supplied in the translation for clarity.

[23:13]  ¹² map For location see Map2 B1; Map4 D3; Map5 E2; Map6 A4; Map7 C1.

[23:13]  ¹³ tn According to BDB 1074 s.v. תִּפְלָּה this word means “unseemly, unsavory.” The related adjective is used in Job 6:6 of the tastelessness of something that is unseasoned.

[23:13]  ¹⁴ tn Heb “by Baal.”

[25:24]  ¹³ tc Or “and all the kings of people of mixed origin who.” The Greek version gives evidence of having read the term only once; it refers to the “people of mixed origin” without reference to the kings of Arabia. While the term translated “people of mixed origin” seems appropriate in the context of a group of foreigners within a larger entity (e.g. Israel in Exod 12:38; Neh 13:3; Egypt in Jer 50:37), it seems odd to speak of them as a separate entity under their own kings. The presence of the phrase in the Hebrew text and the other versions dependent upon it can be explained as a case of dittography.

[30:9]  ¹⁵ 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]  ¹⁶ tn Heb “and to David their king whom I will raise up for them.”

[33:7]  ¹⁷ tn Heb “I will reverse [or restore] the fortunes of Judah and the fortunes of Israel.” For this idiom see the translator’s note on Jer 29:14 and see the usage in 30:3, 18; 31:23; 32:44.

[33:7]  ¹⁸ tn This phrase simply means “as formerly” (BDB 911 s.v. רִאשׁוֹן 3.a). The reference to the “as formerly” must be established from the context. See the usage in Judg 20:32; 1 Kgs 13:6; Isa 1:26.

[38:13]  ¹⁹ tn Heb “Jeremiah remained/stayed in the courtyard of the guardhouse.” The translation is meant to better reflect the situation; i.e., Jeremiah was released from the cistern but still had to stay in the courtyard of the guardhouse.

[39:7]  ²¹ tn Heb “fetters of bronze.” The more generic “chains” is used in the translation because “fetters” is a word unfamiliar to most modern readers.

[51:10]  ²³ 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]  ²⁴ 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 Lord has exonerated or proven Israel’s claims to be true. However, that would require more explanation than the idea of “deliverance” which is a perfectly legitimate usage of the term (cf. BDB 842 s.v. צְדָקָה 6.a and compare the usage in Isa 46:13; 51:6, 8; 56:1). The present translation interprets the plural form here as a plural of intensity or amplification (GKC 397-98 §124.e) and the suffix as a genitive of advantage (IBHS 147 §9.5.2e). This interpretation is also reflected in REB and God’s Word.

[52:32]  ²⁵ tn Heb “made his throne above the throne of