Jeremiah 29:8

29:8 “For the Lord God of Israel who rules over all ¹  says, ‘Do not let the prophets or those among you who claim to be able to predict the future by divination ²  deceive you. And do not pay any attention to the dreams that you are encouraging them to dream.

Jeremiah 30:16

30:16 But ³  all who destroyed you will be destroyed.

All your enemies will go into exile.

Those who plundered you will be plundered.

I will cause those who pillaged you to be pillaged. ⁴ 

Jeremiah 32:37

32:37 ‘I will certainly regather my people from all the countries where I will have exiled ⁵  them in my anger, fury, and great wrath. I will bring them back to this place and allow them to live here in safety.

Jeremiah 33:12

33:12 “I, the Lord who rules over all, say: ⁶  ‘This place will indeed lie in ruins. There will be no people or animals in it. But there will again be in it and in its towns sheepfolds where shepherds can rest their sheep.

Jeremiah 34:16

34:16 But then you turned right around ⁷  and showed that you did not honor me. ⁸  Each of you took back your male and female slaves whom you had freed as they desired, and you forced them to be your slaves again. ⁹ 

Jeremiah 37:20

37:20 But now please listen, your royal Majesty, ¹⁰  and grant my plea for mercy. ¹¹  Do not send me back to the house of Jonathan, the royal secretary. If you do, I will die there.” ¹² 

Jeremiah 48:33

48:33 Joy and gladness will disappear

from the fruitful land of Moab. ¹³ 

I will stop the flow of wine from the winepresses.

No one will stomp on the grapes there and shout for joy. ¹⁴ 

The shouts there will be shouts of soldiers,

not the shouts of those making wine. ¹⁵ 

Jeremiah 50:6

50:6 “My people have been lost sheep.

Their shepherds ¹⁶  have allow them to go astray.

They have wandered around in the mountains.

They have roamed from one mountain and hill to another. ¹⁷ 

They have forgotten their resting place.

[29:8]  ¹ tn Heb “Yahweh of armies, the God of Israel.”

[29:8]  ² sn See the study notes on 27:9 for this term.

[30:16]  ³ tn For the translation of this particle, which is normally translated “therefore” and often introduces an announcement of judgment, compare the usage at Jer 16:14 and the translator’s note there. Here as there it introduces a contrast, a rather unexpected announcement of salvation. For a similar use see also Hos 2:14 (2:16 HT). Recognition of this usage makes the proposed emendation of BHS of לָכֵן כָּל (lakhen kol) to וְכָל (vÿkhol) unnecessary.

[30:16]  ⁴ sn With the exception of the second line there is a definite attempt at wordplay in each line to underline the principle of lex talionis on a national and political level. This principle has already been appealed to in the case of the end of Babylonian sovereignty in 25:14; 27:7.

[32:37]  ⁵ tn The verb here should be interpreted as a future perfect; though some of the people have already been exiled (in 605 and 597 b.c.), some have not yet been exiled at the time this prophesy is given (see study note on v. 1 for the date). However, contemporary English style does not regularly use the future perfect, choosing instead to use the simple future or the simple perfect as the present translation has done here.

[33:12]  ⁷ tn Heb “Thus says Yahweh of armies.” For the explanation for the first person introduction see the translator’s notes on 33:2, 10. Verses 4, 10, 12 introduce three oracles, all under the answer to the Lord’s promise to Jeremiah to show him “great and mysterious things which you still do not know about.”

[34:16]  ⁹ sn The verb at the beginning of v. 15 and v. 16 are the same in the Hebrew. They had two changes of heart (Heb “you turned”), one that was pleasing to him (Heb “right in his eyes”) and one that showed they did not honor him (Heb “profaned [or belittled] his name”).

[34:16]  ¹⁰ sn Heb “you profaned my name.” His name had been invoked in the oath confirming the covenant. Breaking the covenant involved taking his name in vain (cf. Exod 20:7; Deut 5:11; Jer 5:2). Hence the one who bore the name was not treated with the special honor and reverence due him (see the study note on 23:27 for the significance of “name” in the OT).

[34:16]  ¹¹ tn Heb “and you brought them into subjection to be to you for male and female slaves.” See the translator’s note on v. 11 for the same redundant repetition which is not carried over into the contemporary English sentence.

[37:20]  ¹¹ tn Heb “My lord, the king.”

[37:20]  ¹² tn Heb “let my plea for mercy fall before you.” I.e., let it come before you and be favorably received (= granted; by metonymical extension).

[37:20]  ¹³ tn Or “So that I will not die there,” or “or I will die there”; Heb “and I will not die there.” The particle that introduces this clause (וְלֹא) regularly introduces negative purpose clauses after the volitive sequence (אַל [’al] + jussive here) according to GKC 323 §109.g. However, purpose and result clauses in Hebrew (and Greek) are often indistinguishable. Here the clause is more in the nature of a negative result.

[48:33]  ¹³ tn Heb “from the garden land, even from the land of Moab.” Comparison with the parallel passage in Isa 16:10 and the translation of the Greek text here (which has only “the land of Moab”) suggest that the second phrase is appositional to the first.

[48:33]  ¹⁴ tn Heb “no one will tread [the grapes] with shout of joy.”

[48:33]  ¹⁵ tn Heb “shouts will not be shouts.” The text has been expanded contextually to explain that the shouts of those treading grapes in winepresses will come to an end (v. 33a-d) and be replaced by the shouts of the soldiers who trample down the vineyards (v. 32e-f). Compare 25:30 and 51:41 for the idea.

[50:6]  ¹⁵ sn The shepherds are the priests, prophets, and leaders who have led Israel into idolatry (2:8).

[50:6]  ¹⁶ sn The allusion here, if it is not merely a part of the metaphor of the wandering sheep, is to the worship of the false gods on the high hills (2:20, 3:2).