Jeremiah 22:9

22:9 The answer will come back, “It is because they broke their covenant with the Lord their God and worshiped and served other gods.”

Jeremiah 44:5

44:5 But the people of Jerusalem and Judah ¹  would not listen or pay any attention. They would not stop the wickedness they were doing nor quit sacrificing to other gods. ² 

Jeremiah 1:16

1:16 In this way ³  I will pass sentence ⁴  on the people of Jerusalem and Judah ⁵  because of all their wickedness. For they rejected me and offered sacrifices to other gods, worshiping what they made with their own hands.” ⁶ 

Jeremiah 7:6

7:6 Stop oppressing foreigners who live in your land, children who have lost their fathers, and women who have lost their husbands. ⁷  Stop killing innocent people ⁸  in this land. Stop paying allegiance to ⁹  other gods. That will only bring about your ruin. ¹⁰ 

Jeremiah 7:9

7:9 You steal. ¹¹  You murder. You commit adultery. You lie when you swear on oath. You sacrifice to the god Baal. You pay allegiance to ¹²  other gods whom you have not previously known.

Jeremiah 25:6

25:6 Do not pay allegiance to ¹³  other gods and worship and serve them. Do not make me angry by the things that you do. ¹⁴  Then I will not cause you any harm.’

Jeremiah 44:3

44:3 This happened because of the wickedness the people living there did. ¹⁵  They made me angry ¹⁶  by worshiping and offering sacrifice to ¹⁷  other gods whom neither they nor you nor your ancestors ¹⁸  previously knew. ¹⁹ 

Jeremiah 7:18

7:18 Children are gathering firewood, fathers are building fires with it, and women are mixing dough to bake cakes to offer to the goddess they call the Queen of Heaven. ²⁰  They are also pouring out drink offerings to other gods. They seem to do all this just ²¹  to trouble me.

Jeremiah 11:10

11:10 They have gone back to the evil ways ²²  of their ancestors of old who refused to obey what I told them. They, too, have paid allegiance to ²³  other gods and worshiped them. Both the nation of Israel and the nation of Judah ²⁴  have violated the covenant I made with their ancestors.

Jeremiah 13:10

13:10 These wicked people refuse to obey what I have said. ²⁵  They follow the stubborn inclinations of their own hearts and pay allegiance ²⁶  to other gods by worshiping and serving them. So ²⁷  they will become just like these linen shorts which are good for nothing.

Jeremiah 16:11

16:11 Then tell them that the Lord says, ²⁸  ‘It is because your ancestors ²⁹  rejected me and paid allegiance to ³⁰  other gods. They have served them and worshiped them. But they have rejected me and not obeyed my law. ³¹ 

Jeremiah 16:13

16:13 So I will throw you out of this land into a land that neither you nor your ancestors have ever known. There you must worship other gods day and night, for I will show you no mercy.’”

Jeremiah 19:4

19:4 I will do so because these people ³²  have rejected me and have defiled ³³  this place. They have offered sacrifices in it to other gods which neither they nor their ancestors ³⁴  nor the kings of Judah knew anything about. They have filled it with the blood of innocent children. ³⁵ 

Jeremiah 19:13

19:13 The houses in Jerusalem and the houses of the kings of Judah will be defiled by dead bodies ³⁶  just like this place, Topheth. For they offered sacrifice to the stars ³⁷  and poured out drink offerings to other gods on the roofs of those houses.’”

Jeremiah 32:29

32:29 The Babylonian soldiers ³⁸  that are attacking this city will break into it and set it on fire. They will burn it down along with the houses where people have made me angry by offering sacrifices to the god Baal and by pouring out drink offerings to other gods on their rooftops. ³⁹ 

Jeremiah 44:8

44:8 That is what will result from your making me angry by what you are doing. ⁴⁰  You are making me angry by sacrificing to other gods here in the land of Egypt where you live. You will be destroyed for doing that! You will become an example used in curses ⁴¹  and an object of ridicule among all the nations of the earth. ⁴² 

Jeremiah 44:15

44:15 Then all the men who were aware that their wives were sacrificing to other gods, as well as all their wives, answered Jeremiah. There was a great crowd of them representing all the people who lived in northern and southern Egypt. ⁴³  They answered,

Jeremiah 35:15

35:15 I sent all my servants the prophets to warn you over and over again. They said, “Every one of you, stop doing the evil things you have been doing and do what is right. ⁴⁴  Do not pay allegiance to other gods ⁴⁵  and worship them. Then you can continue to live in this land that I gave to you and your ancestors.” But you did not pay any attention or listen to me.

[44:5]  ¹ tn There appears to be a deliberate shift in the pronouns used in vv. 2-5. “You” refers to the people living in Egypt who are being addressed (v. 2) and to the people of present and past generations to whom the Lord persistently sent the prophets (v. 4). “They” refers to the people of Jerusalem and the towns of Judah who have suffered disaster (v. 2) because of the wickedness of sacrificing to other gods (vv. 3, 5). The referents have been explicitly identified in the translation for the sake of clarity.

[44:5]  ² tn Heb “They did not listen or incline their ear [= pay attention] by turning from their wickedness by not sacrificing to other gods.” The לְ (lamed) + the negative + the infinitive is again epexegetical. The sentence has been restructured and more idiomatic English expressions have been used to better conform with contemporary English style but an attempt has been made to retain the basic relationships of subordination.

[1:16]  ¹ tn The Hebrew particle (the vav [ו] consecutive), which is often rendered in some English versions as “and” and in others is simply left untranslated, is rendered here epexegetically, reflecting a summary statement.

[1:16]  ² sn The Hebrew idiom (literally “I will speak my judgments against”) is found three other times in Jeremiah (4:12; 39:5; 52:9), where it is followed by the carrying out of the sentence. Here the carrying out of the sentence precedes in v. 15.

[1:16]  ³ tn Heb “on them.” The antecedent goes back to Jerusalem and the cities of Judah (i.e., the people in them) in v. 15.

[1:16]  ⁴ tn I.e., idols.

[7:6]  ¹ tn Heb “Stop oppressing foreigner, orphan, and widow.”

[7:6]  ² tn Heb “Stop shedding innocent blood.”

[7:6]  ³ tn Heb “going/following after.” See the translator’s note at 2:5 for an explanation of the idiom involved here.

[7:6]  ⁴ tn Heb “going after other gods to your ruin.”

[7:9]  ¹ tn Heb “Will you steal…then say, ‘We are safe’?” Verses 9-10 are one long sentence in the Hebrew text.

[7:9]  ² tn Heb “You go/follow after.” See the translator’s note at 2:5 for an explanation of the idiom involved here.

[25:6]  ¹ tn Heb “follow after.” See the translator’s note on 2:5 for this idiom.

[25:6]  ² tn Heb “make me angry with the work of your hands.” The term “work of your own hands” is often interpreted as a reference to idolatry as is clearly the case in Isa 2:8; 37:19. However, the parallelism in 25:14 and the context in 32:30 show that it is more general and refers to what they have done. That is likely the meaning here as well.

[44:3]  ¹ tn Heb “they.” The referent must be supplied from the preceding, i.e., Jerusalem and all the towns of Judah. “They” are those who have experienced the disaster and are distinct from those being addressed and their ancestors (44:3b).

[44:3]  ² tn Heb “thus making me angry.” However, this is a good place to break the sentence to create a shorter sentence that is more in keeping with contemporary English style.

[44:3]  ³ tn Heb “by going to offer sacrifice in serving/worshiping.” The second לְ (lamed) + infinitive is epexegetical of the first (cf. IBHS 608-9 §36.2.3e).

[44:3]  ⁴ tn Heb “fathers” (also in vv. 9, 10, 17, 21).

[44:3]  ⁵ sn Compare Jer 19:4 for the same thought and see also 7:9.

[7:18]  ¹ tn The form for “queen” is unusual. It is pointed (מְלֶכֶת [mÿlekhet] instead of מַלְכַּת [malkat]) as though the Masoretes wanted to read the word for “work” (מְלֶאכֶת [mÿle’khet]), i.e., the “hosts of,” a word that several Hebrew mss read and an understanding the LXX reflects. The other ancient and modern versions generally, however, accept it as a biform for the word “queen.”

[7:18]  ² tn Heb “to provoke me.” There is debate among grammarians and lexicographers about the nuance of the Hebrew particle לְמַעַן (lÿma’an). Some say it always denotes purpose, while others say it may denote either purpose or result, depending on the context. For example, BDB 775 s.v. לְמַעַן note 1 says that it always denotes purpose, never result, but that sometimes what is really a result is represented ironically as though it were a purpose. That explanation fits nicely here in the light of the context of the next verse. The translation is intended to reflect some of that ironic sarcasm.

[11:10]  ¹ tn Or “They have repeated the evil actions of….”

[11:10]  ² tn Heb “have walked/followed after.” See the translator’s note at 2:5 for the idiom.

[11:10]  ³ tn Heb “house of Israel and house of Judah.”

[13:10]  ¹ tn Heb “to listen to my words.”

[13:10]  ² tn Heb “and [they follow] after.” See the translator’s note at 2:5 for the idiom.

[13:10]  ³ tn The structure of this verse is a little unusual. It consists of a subject, “this wicked people” qualified by several “which” clauses preceding a conjunction and a form which would normally be taken as a third person imperative (a Hebrew jussive; וִיהִי, vihi). This construction, called casus pendens by Hebrew grammarians, lays focus on the subject, here calling attention to the nature of Israel’s corruption which makes it rotten and useless to God. See GKC 458 §143.d for other examples of this construction.

[16:11]  ¹ tn These two sentences have been recast in English to break up a long Hebrew sentence and incorporate the oracular formula “says the Lord (Heb ‘oracle of the Lord’)” which occurs after “Your fathers abandoned me.” In Hebrew the two sentences read: “When you tell them these things and they say, ‘…’, then tell them, ‘Because your ancestors abandoned me,’ oracle of the Lord.”

[16:11]  ² tn Heb “fathers” (also in vv. 12, 13, 15, 19).

[16:11]  ³ tn Heb “followed after.” See the translator’s note at 2:5 for the explanation of the idiom.

[16:11]  ⁴ tn Heb “But me they have abandoned and my law they have not kept.” The objects are thrown forward to bring out the contrast which has rhetorical force. However, such a sentence in English would be highly unnatural.

[19:4]  ¹ tn The text merely has “they.” But since a reference is made later to “they” and “their ancestors,” the referent must be to the people that the leaders of the people and leaders of the priests represent.

[19:4]  ² sn Heb “have made this city foreign.” The verb here is one that is built off of the noun and adjective which relate to foreign nations. Comparison may be made to Jer 2:21 where the adjective refers to the strange, wild vine as opposed to the choice vine the Lord planted and to 5:19 and 8:19 where the noun is used of worshiping foreign gods. Israel through its false worship has “denationalized” itself in its relation to God.

[19:4]  ³ tn Heb “fathers.”

[19:4]  ⁴ tn Heb “the blood of innocent ones.” This must be a reference to child sacrifice as explained in the next verse. Some have seen a reference to the sins of social injustice alluded to in 2 Kgs 21:16 and 24:4 but those are connected with the city itself. Hence the word children is supplied in the translation to make the referent explicit.

[19:13]  ¹ tn The words “by dead bodies” is not in the text but is implicit from the context. They are supplied in the translation for clarity.

[19:13]  ² tn Heb “the host of heaven.”

[32:29]  ¹ tn Heb “The Chaldeans.” See the study note on 21:4 for further explanation.

[32:29]  ² sn Compare Jer 19:13.

[44:8]  ¹ tn Heb “the works of your hands.” Here the phrase is qualified by the epexegetical לְ (lamed) + infinitive, לְקַטֵּר (lÿqatter, “by sacrificing [to other gods]”). For further discussion on the use of this phrase see the translator’s note on 25:6.

[44:8]  ² tn Heb “a curse.” For the meaning of this phrase see the translator’s note on 24:9 and see the usage in 24:9; 25:18; 26:6; 29:22.

[44:8]  ³ tn Verses 7b-8 are all one long, complex sentence governed by the interrogative “Why.” The Hebrew text reads: “Why are you doing great harm to your souls [= “yourselves” (cf. BDB 660 s.v. נֶפֶשׁ 4.b[6])] so as to cut off [= destroy] from yourselves man and woman, child and baby [the terms are collective singulars and are to be interpreted as plurals] from the midst of Judah so as not to leave to yourselves a remnant by making me angry with the works of your hands by sacrificing to other gods in the land of Egypt where you have come to live so as to cut off [an example of result rather than purpose after the particle לְמַעַן (lÿma’an; see the translator’s note on 25:7)] yourselves and so that you may become a curse and an object of ridicule among all the nations of the earth.” The sentence has been broken down and restructured to better conform with contemporary English style. An attempt has been made to retain an equivalent for all the subordinations and qualifying phrases.

[44:15]  ¹ tn The translation is very interpretive at several key points: Heb “Then all the men who were aware that their wives were sacrificing to other gods and all their wives who were standing by, a great crowd/congregation, and all the people who were living in the land of Egypt in Pathros answered, saying.” It is proper to assume that the phrase “a great crowd” is appositional to “all the men…and their wives….” It is also probably proper to assume that the phrase “who were standing by” is unnecessary to the English translation. What is interpretive is the assumption that the “and all the people who were living in Egypt in Pathros” is explicative of “the great crowd” and that the phrase “in Pathros” is conjunctive and not appositional. Several commentaries and English versions (e.g., J. A. Thompson, Jeremiah [NICOT], 678-79, n. 2; NJPS) assume that the phrase is descriptive of a second group, i.e., all the Jews from Pathros in Egypt (i.e., southern Egypt [see the study note on 44:1]). Those who follow this interpretation generally see this as a gloss (see Thompson, 678, n. 2, and also W. L. Holladay, Jeremiah [Hermeneia], 2:279, n. 15b). It is probably better to assume that the phrase is explicative and that “all” is used in the same rhetorical way that it has been used within the chapter, i.e., “all” = representatives of all. Likewise the phrase “in Pathros” should be assumed to be conjunctive as in the Syriac translation and as suggested by BHS fn c since Jeremiah’s answer in vv. 24, 26 is directed to all the Judeans living in Egypt.

[35:15]  ¹ tn Heb “Turn, each of you, from his [= your] wicked way and make good your deeds.” Compare 18:11 where the same idiom occurs with the added term of “make good your ways.”

[35:15]  ² tn Heb “Don’t go after/follow other gods.” See the translator’s note on 2:5 for an explanation of the idiom and see 11:10; 13:10; 25:6 for the same idiom.