Jeremiah 25:29

25:29 For take note, I am already beginning to bring disaster on the city that I call my own. ¹  So how can you possibly avoid being punished? ²  You will not go unpunished! For I am proclaiming war against all who live on the earth. I, the Lord who rules over all, ³  affirm it!’ ⁴ 

Jeremiah 36:6

36:6 So you go there the next time all the people of Judah come in from their towns to fast ⁵  in the Lord’s temple. Read out loud where all of them can hear you what I told you the Lord said, which you wrote in the scroll. ⁶ 

[25:29]  ¹ tn Heb “which is called by my name.” See translator’s note on 7:10 for support.

[25:29]  ² tn This is an example of a question without the formal introductory particle following a conjunctive vav introducing an opposition. (See Joüon 2:609 §161.a.) It is also an example of the use of the infinitive before the finite verb in a rhetorical question involving doubt or denial. (See Joüon 2:422-23 §123.f, and compare usage in Gen 37:8.)

[25:29]  ³ tn Heb “Yahweh of armies.”

[25:29]  ⁴ tn Heb “Oracle of Yahweh of armies.”

[36:6]  ⁵ sn Regular fast days were not a part of Israel’s religious calendar. Rather fast days were called on special occasions, i.e., in times of drought or a locust plague (Joel 1:14; 2:15), or during a military crisis (2 Chr 20:3), or after defeat in battle (1 Sam 31:13; 2 Sam 1:12). A fast day was likely chosen for the reading of the scroll because the people would be more mindful of the crisis they were in and be in more of a repentant mood. The events referred to in the study note on v. 1 would have provided the basis for Jeremiah’s anticipation of a fast day when the scroll could be read.

[36:6]  ⁶ tn Heb “So you go and read from the scroll which you have written from my mouth the words of the Lord in the ears of the people in the house of the Lord on a fast day, and in that way [for the explanation of this rendering see below] you will be reading them in the ears of all Judah [= the people of Judah] who come from their towns [i.e., to the temple to fast].” Again the syntax of the original is awkward, separating several of the qualifying phrases from the word or phrase they are intended to modify. In most of the “literal” English versions the emphasis on “what the Lord said” tends to get lost and it looks like two separate groups are to be addressed rather than one. The intent of the phrase is to define who the people are who will hear; the וַ that introduces the clause is explicative (BDB 252 s.v. וַ 1.b) and the גַּם (gam) is used to emphasize the explicative “all Judah who come in from their towns” (cf. BDB 169 s.v. גַּם 2). If some force were to be given to the “literal” rendering of that particle here it would be “actually.” This is the group that is to be addressed according to v. 3. The complex Hebrew sentence has been restructured to include all the relevant information in more comprehensible and shorter English sentences.