Jeremiah 20:6

20:6 You, Pashhur, and all your household ¹  will go into exile in Babylon. You will die there and you will be buried there. The same thing will happen to all your friends to whom you have prophesied lies.’” ² 

Jeremiah 22:26

22:26 I will force you and your mother who gave you birth into exile. You will be exiled to ³  a country where neither of you were born, and you will both die there.

Jeremiah 32:5

32:5 Zedekiah will be carried off to Babylon and will remain there until I have fully dealt with him. ⁴  I, the Lord, affirm it! ⁵  Even if you ⁶  continue to fight against the Babylonians, ⁷  you cannot win.’”

Jeremiah 52:1

The Fall of Jerusalem

52:1 ⁸ Zedekiah was twenty-one years old when he became king, and he ruled in Jerusalem ⁹  for eleven years. His mother’s name was Hamutal ¹⁰  daughter of Jeremiah, from Libnah.

Jeremiah 37:13

37:13 But he only got as far as the Benjamin Gate. ¹¹  There an officer in charge of the guards named Irijah, ¹²  who was the son of Shelemiah and the grandson of Hananiah, stopped him. He seized Jeremiah and said, ¹³  “You are deserting to the Babylonians!” ¹⁴ 

Jeremiah 42:14

42:14 You must not say, ‘No, we will not stay. Instead we will go and live in the land of Egypt where we will not face war, ¹⁵  or hear the enemy’s trumpet calls, ¹⁶  or starve for lack of food.’ ¹⁷ 

Jeremiah 42:16

42:16 the wars you fear will catch up with you there in the land of Egypt. The starvation you are worried about will follow you there to ¹⁸  Egypt. You will die there. ¹⁹ 

[20:6]  ¹ tn Heb “all who live in your house.” This included his family and his servants.

[20:6]  ² sn As a member of the priesthood and the protector of order in the temple, Pashhur was undoubtedly one of those who promulgated the deceptive belief that the Lord’s presence in the temple was a guarantee of Judah’s safety (cf. 7:4, 8). Judging from the fact that two other men held the same office after the leading men in the city were carried into exile in 597 b.c. (see Jer 29:25-26 and compare 29:1-2 for the date and 2 Kgs 24:12-16 for the facts), this prophecy was probably fulfilled in 597. For a similar kind of oracle of judgment see Amos 7:10-17.

[22:26]  ³ tn Heb “I will hurl you and your mother…into another land where…” The verb used here is very forceful. It is the verb used for Saul throwing a spear at David (1 Sam 18:11) and for the Lord unleashing a violent storm on the sea (Jonah 1:4). It is used both here and in v. 28 for the forceful exile of Jeconiah and his mother.

[32:5]  ⁵ tn This is the verb (פָּקַד, paqad) that has been met with several times in the book of Jeremiah, most often in the ominous sense of “punish” (e.g., 6:15; 11:22; 23:24) but also in the good sense of “resume concern for” (e.g., 27:22; 29:10). Here it is obviously in the ominous sense referring to his imprisonment and ultimate death (52:11).

[32:5]  ⁶ tn Heb “Oracle of the Lord.”

[32:5]  ⁷ sn The pronouns are plural here, referring to the people of Judah and Jerusalem. Jeremiah had counseled that they surrender (cf. 27:12; 21:8-10) because they couldn’t succeed against the Babylonian army even under the most favorable circumstances (37:3-10).

[32:5]  ⁸ tn Heb “The Chaldeans.” See the study note on 21:4 for further explanation.

[52:1]  ⁷ sn This final chapter does not mention Jeremiah, but its description of the downfall of Jerusalem and exile of the people validates the prophet’s ministry.

[52:1]  ⁸ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[52:1]  ⁹ tn Some textual witnesses support the Kethib (consonantal text) in reading “Hamital.”

[37:13]  ⁹ sn The Benjamin Gate would have been a gate in the northern wall leading out toward the territory of Benjamin. It is mentioned only here and in Jer 38:7 and Zech 14:10.

[37:13]  ¹⁰ sn Nothing further is known about Irijah. It is generally agreed that the Hananiah mentioned here is not the same as the false prophet of the same name whom Jeremiah confronted approximately six years earlier (28:1, 5, 10, 15).

[37:13]  ¹¹ tn Heb “And he was in the gate of Benjamin and there was an officer of the guard whose name [more literally, and his name] was Irijah…and he seized the prophet Jeremiah, saying.” The sentence has been broken down and simplified to better conform with contemporary English style.

[37:13]  ¹² tn Heb “the Chaldeans.” See the study note on 21:4 for explanation.

[42:14]  ¹¹ tn Heb “see [or experience] war.”

[42:14]  ¹² tn Heb “hear the sound of the trumpet.” The trumpet was used to gather the troops and to sound the alarm for battle.

[42:14]  ¹³ tn Jer 42:13-14 are a long complex condition (protasis) whose consequence (apodosis) does not begin until v. 15. The Hebrew text of vv. 13-14 reads: 42:13 “But if you say [or continue to say (the form is a participle)], ‘We will not stay in this land’ with the result that you do not obey [or “more literally, do not hearken to the voice of] the Lord your God, 42:14 saying, ‘No, but to the land of Egypt we will go where we…and there we will live,’ 42:15 now therefore hear the word of the Lord…” The sentence has been broken up and restructured to better conform with contemporary English style but an attempt has been made to maintain the contingencies and the qualifiers that are in the longer Hebrew original.

[42:16]  ¹³ tn Or “will follow you right into Egypt,” or “will dog your steps all the way to Egypt”; Heb “cling after.” This is the only case of this verb with this preposition in the Qal stem. However, it is used with this preposition several times in the Hiphil, all with the meaning of “to pursue closely.” See BDB 180 s.v. דָּבַק Hiph.2 and compare Judg 20:45; 1 Sam 14:22; 1 Chr 10:2.

[42:16]  ¹⁴ tn The repetition of the adverb “there” in the translation of vv. 14, 16 is to draw attention to the rhetorical emphasis on the locale of Egypt in the original text of both v. 14 and v. 16. In v. 14 they say, “to the land of Egypt we will go…and there we will live.” In v. 16 God says, “wars…there will catch up with you…the hunger…there will follow after you…and there you will die.” God rhetorically denies their focus on Egypt as a place of safety and of relative prosperity. That can only be found in Judah under the protective presence of the Lord (vv. 10-12).