Jeremiah 25:7-8

25:7 So, now the Lord says, ¹  ‘You have not listened to me. But ²  you have made me angry by the things that you have done. ³  Thus you have brought harm on yourselves.’

25:8 “Therefore, the Lord who rules over all ⁴  says, ‘You have not listened to what I said. ⁵ 

Jeremiah 42:21

42:21 This day ⁶  I have told you what he said. ⁷  But you do not want to obey the Lord by doing what he sent me to tell you. ⁸ 

Jeremiah 25:4

25:4 Over and over again ⁹  the Lord has sent ¹⁰  his servants the prophets to you. But you have not listened or paid attention. ¹¹ 

Jeremiah 26:5

26:5 You must pay attention to the exhortations of my servants the prophets. I have sent them to you over and over again. ¹²  But you have not paid any attention to them.

Jeremiah 40:3

40:3 Now he has brought it about. The Lord has done just as he threatened to do. This disaster has happened because you people sinned against the Lord and did not obey him. ¹³ 

Jeremiah 3:13

3:13 However, you must confess that you have done wrong, ¹⁴ 

and that you have rebelled against the Lord your God.

You must confess ¹⁵  that you have given yourself to ¹⁶  foreign gods under every green tree,

and have not obeyed my commands,’ says the Lord.

Jeremiah 7:13

7:13 You also have done all these things, says the Lord, and I have spoken to you over and over again. ¹⁷  But you have not listened! You have refused to respond when I called you to repent! ¹⁸ 

Jeremiah 25:3

25:3 “For the last twenty-three years, from the thirteenth year that Josiah son of Amon was ruling in Judah ¹⁹  until now, the Lord has been speaking to me. I told you over and over again ²⁰  what he said. ²¹  But you would not listen.

Jeremiah 26:11-12

26:11 Then the priests and the prophets made their charges before the officials and all the people. They said, ²²  “This man should be condemned to die ²³  because he prophesied against this city. You have heard him do so ²⁴  with your own ears.”

26:12 Then Jeremiah made his defense before all the officials and all the people. ²⁵  “The Lord sent me to prophesy everything you have heard me say against this temple and against this city.

Jeremiah 29:19

29:19 For they have not paid attention to what I said to them through my servants the prophets whom I sent to them over and over again,’ ²⁶  says the Lord. ²⁷  ‘And you exiles ²⁸  have not paid any attention to them either,’ says the Lord. ²⁹ 

Jeremiah 35:18

35:18 Then Jeremiah spoke to the Rechabite community, “The Lord God of Israel who rules over all ³⁰  says, ‘You have obeyed the orders of your ancestor Jonadab. You have followed all his instructions. You have done exactly as he commanded you.’

Jeremiah 44:23

44:23 You have sacrificed to other gods! You have sinned against the Lord! You have not obeyed the Lord! You have not followed his laws, his statutes, and his decrees! That is why this disaster that is evident to this day has happened to you.” ³¹ 

Jeremiah 34:17

34:17 So I, the Lord, say: “You have not really obeyed me and granted freedom to your neighbor and fellow countryman. ³²  Therefore, I will grant you freedom, the freedom ³³  to die in war, or by starvation or disease. I, the Lord, affirm it! ³⁴  I will make all the kingdoms of the earth horrified at what happens to you. ³⁵ 

Jeremiah 35:14-15

35:14 Jonadab son of Rechab ordered his descendants not to drink wine. His orders have been carried out. ³⁶  To this day his descendants have drunk no wine because they have obeyed what their ancestor commanded them. But I ³⁷  have spoken to you over and over again, ³⁸  but you have not obeyed me! 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. ³⁹  Do not pay allegiance to other gods ⁴⁰  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.

[25:7]  ¹ tn Heb “Oracle of the Lord.”

[25:7]  ² tn This is a rather clear case where the Hebrew particle לְמַעַן (lÿma’an) introduces a consequence and not a purpose, contrary to the dictum of BDB 775 s.v. מַעַן note 1. They have not listened to him in order to make him angry but with the result that they have made him angry by going their own way. Jeremiah appears to use this particle for result rather than purpose on several other occasions (see, e.g., 7:18, 19; 27:10, 15; 32:29).

[25:7]  ³ 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.

[25:8]  ⁴ tn Heb “Yahweh of armies.”

[25:8]  ⁵ tn Heb “You have not listened to my words.”

[42:21]  ⁷ tn Or “Today.”

[42:21]  ⁸ tn The words “what he said” are not in the text but are implicit and seem necessary for clarity.

[42:21]  ⁹ tn Heb “But you have not hearkened to the voice of [idiomatic for “obeyed” see BDB 1034 s.v. שָׁמַע Qal.1.m] the Lord your God, namely [cf. BDB 252 s.v. וְ 1.b] with respect [cf. BDB 514 s.v. לְ 5.f(c)] all which he has sent to us.” The verb is translated “don’t seem to want to obey” because they have not yet expressed their refusal or their actual disobedience. Several commentaries sensing this apparent discrepancy suggest that 42:19-22 are to be transposed after 43:1-3 (see, e.g., BHS note 18a, W. L. Holladay, Jeremiah [Hermeneia], 2:275; J. Bright, Jeremiah [AB], 252, 256, 258). However, there is absolutely no textual evidence for the transposition and little reason to suspect an early scribal error (in spite of Holladay’s suggestion). It is possible that Jeremiah here anticipates this answer in 43:1-3 through the response on their faces (so Bright, 256; F. B. Huey, Jeremiah, Lamentations [NAC], 361). G. L. Keown, P. J. Scalise, and T. G. Smothers (Jeremiah 26-52 [WBC], 249) also call attention to the stated intention in 41:17 and the fact that the strong warning in 42:15-17 seems to imply that a negative response is expected). The use of the perfect here is perhaps to be related to the perfect expressing resolve or determination (see IBHS 489 §30.5.1d). It is also conceivable that these two verses are part of a conditional sentence which has no formal introduction. I.e., “And if you will not obey…then you should know for certain that…” For examples of this kind of conditional clause introduced by two vavs (ו) see Joüon 2:628-29 §167.b, and compare Jer 18:4; Judg 6:13. However, though this interpretation is within the possibilities of Hebrew grammar, I know of no translation or commentary that follows it. So it has not been followed in the translation or given as an alternate translation.

[25:4]  ¹⁰ tn For the idiom involved here see the notes at 7:13 and 11:7.

[25:4]  ¹¹ tn The vav consecutive with the perfect in a past narrative is a little unusual. Here it is probably indicating repeated action in past time in keeping with the idiom that precedes and follows it. See GKC 332 §112.f for other possible examples.

[25:4]  ¹² tn Heb “inclined your ear to hear.” This is idiomatic for “paying attention.” It is often parallel with “listen” as here or with “pay attention” (see, e.g., Prov 4:20; 51:1).

[26:5]  ¹³ tn See the translator’s note on 7:13 for the idiom here.

[40:3]  ¹⁶ tn Heb “Because you [masc. pl.] sinned against the Lord and did not hearken to his voice [a common idiom for “obey him”], this thing has happened to you [masc. pl.].”

[3:13]  ¹⁹ tn Heb “Only acknowledge your iniquity.”

[3:13]  ²⁰ tn The words “You must confess” are repeated to convey the connection. The Hebrew text has an introductory “that” in front of the second line and a coordinative “and” in front of the next two lines.

[3:13]  ²¹ tc MT reads דְּרָכַיִךְ (dÿrakhayikh, “your ways”), but the BHS editors suggest דּוֹדַיִךְ (dodayikh, “your breasts”) as an example of orthographic confusion. While the proposal makes sense, it remains a conjectural emendation since it is not supported by any actual manuscripts or ancient versions.

[7:13]  ²² tn This reflects a Hebrew idiom (e.g., 7:25; 11:7; 25:3, 4), i.e., an infinitive of a verb meaning “to do something early [or eagerly]” followed by an infinitive of another verb of action. Cf. HALOT 1384 s.v. שָׁכַם Hiph.2.

[7:13]  ²³ tn Heb “I called to you and you did not answer.” The words “to repent” are not in the text but are supplied in the translation for clarity.

[25:3]  ²⁵ sn The year referred to would be 627 b.c. The same year is referred to in 1:2 in reference to his call to be a prophet.

[25:3]  ²⁶ tn For the idiom involved here see the notes at 7:13 and 11:7.

[25:3]  ²⁷ tn The words “what he said” are not in the text but are implicit. They are supplied in the translation for clarity.

[26:11]  ²⁸ tn Heb “the priests and prophets said to the leaders and the people….” The long sentence has been broken up to conform better with contemporary English style and the situational context is reflected in “laid their charges.”

[26:11]  ²⁹ tn Heb “a sentence of death to this man.”

[26:11]  ³⁰ tn Heb “it.”

[26:12]  ³¹ tn Heb “Jeremiah said to all the leaders and all the people….” See the note on the word “said” in the preceding verse.

[29:19]  ³⁴ tn See the translator’s note on 7:13 for an explanation of this idiom.

[29:19]  ³⁵ tn Heb “Oracle of the Lord.”

[29:19]  ³⁶ tn The word “exiles” is not in the text. It is supplied in the translation to clarify the referent of “you.”

[29:19]  ³⁷ tn Heb “Oracle of the Lord.”

[35:18]  ³⁷ tn Heb “Yahweh of armies, the God of Israel.” For this title, which occurs again in the following verse, see the notes on 7:3 and the study note on 2:19.

[44:23]  ⁴⁰ tn Heb “Because you have sacrificed and you have sinned against the Lord and you have not listened to the voice of the Lord and in his laws, in his statutes, and in his decrees you have not walked, therefore this disaster has happened to you as this day.” The text has been broken down and restructured to better conform with contemporary English style.

[34:17]  ⁴³ tn The Hebrew text has a compound object, the two terms of which have been synonyms in vv. 14, 15. G. L. Keown, P. J. Scalise, and T. G. Smothers (Jeremiah 26-52 [WBC], 189) make the interesting observation that these two terms (Heb “brother” and “neighbor”) emphasize the relationships that should have taken precedence over their being viewed as mere slaves.

[34:17]  ⁴⁴ sn This is, of course, a metaphorical and ironical use of the term “to grant freedom to.” It is, however, a typical statement of the concept of talionic justice which is quite often operative in God’s judgments in the OT (cf., e.g., Obad 15).

[34:17]  ⁴⁵ tn Heb “Oracle of the Lord.”

[34:17]  ⁴⁶ sn Compare Jer 15:4; 24:9; 29:18.

[35:14]  ⁴⁶ tn Heb “The words of Jonadab son of Rechab which he commanded his descendants not to drink wine have been carried out.” (For the construction of the accusative of subject after a passive verb illustrated here see GKC 388 §121.b.) The sentence has been broken down and made more direct to better conform to contemporary English style.

[35:14]  ⁴⁷ tn The vav (ו) plus the independent pronoun before the verb is intended to mark a sharp contrast. It is difficult, if not impossible to mark this in English other than “But I.”

[35:14]  ⁴⁸ tn On this idiom (which occurs again in the following verse) see the translator’s note on 7:13 for this idiom and compare its use in 7:13, 25; 11:7; 25:3, 4; 26:5; 29:19; 32:33; 35:14, 15; 44:9.

[35:15]  ⁴⁹ 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]  ⁵⁰ 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.