Jeremiah 3:25

3:25 Let us acknowledge ¹  our shame.

Let us bear the disgrace that we deserve. ² 

For we have sinned against the Lord our God,

both we and our ancestors.

From earliest times to this very day

we have not obeyed the Lord our God.’

Jeremiah 4:9

4:9 “When this happens,” ³  says the Lord,

“the king and his officials will lose their courage.

The priests will be struck with horror,

and the prophets will be speechless in astonishment.”

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 17:16

17:16 But I have not pestered you to bring disaster. ⁴ 

I have not desired the time of irreparable devastation. ⁵ 

You know that.

You are fully aware of every word that I have spoken. ⁶ 

Jeremiah 30:8

30:8 When the time for them to be rescued comes,” ⁷ 

says the Lord who rules over all, ⁸ 

“I will rescue you from foreign subjugation. ⁹ 

I will deliver you from captivity. ¹⁰ 

Foreigners will then no longer subjugate them.

Jeremiah 36:30

36:30 So the Lord says concerning King Jehoiakim of Judah, “None of his line will occupy the throne of David. ¹¹  His dead body will be thrown out to be exposed to scorching heat by day and frost by night. ¹² 

Jeremiah 44:10

44:10 To this day your people ¹³  have shown no contrition! They have not revered me nor followed the laws and statutes I commanded ¹⁴  you and your ancestors.’

Jeremiah 46:21

46:21 Even her mercenaries ¹⁵ 

will prove to be like pampered, ¹⁶  well-fed calves.

For they too will turn and run away.

They will not stand their ground

when ¹⁷  the time for them to be destroyed comes,

the time for them to be punished.

Jeremiah 52:11-12

52:11 He had Zedekiah’s eyes put out and had him bound in chains. ¹⁸  Then the king of Babylon had him led off to Babylon and he was imprisoned there until the day he died.

52:12 On the tenth ¹⁹  day of the fifth month, ²⁰  in the nineteenth year of King Nebuchadnezzar of Babylon, Nebuzaradan, the captain of the royal guard ²¹  who served ²²  the king of Babylon, arrived in Jerusalem.

[3:25]  ¹ tn Heb “Let us lie down in….”

[3:25]  ² tn Heb “Let us be covered with disgrace.”

[4:9]  ³ tn Heb “In that day.”

[17:16]  ⁵ tc Heb “I have not run after you for the sake of disaster.” The translation follows the suggestion of some ancient versions. The Hebrew text reads “I have not run from being a shepherd after you.” The translation follows two Greek versions (Aquila and Symmachus) and the Syriac in reading the word “evil” or “disaster” here in place of the word “shepherd” in the Hebrew text. The issue is mainly one of vocalization. The versions mentioned are reading a form מֵרָעָה (mera’ah) instead of מֵרֹעֶה (mero’eh). There does not appear to be any clear case of a prophet being called a shepherd, especially in Jeremiah where it is invariably used of the wicked leaders/rulers of Judah, the leaders/rulers of the enemy that he brings to punish them, or the righteous ruler that he will bring in the future. Moreover, there are no cases where the preposition “after” is used with the verb “shepherd.” Parallelism also argues for the appropriateness of this reading; “disaster” parallels the “incurable day.” The thought also parallels the argument thus far. Other than 11:20; 12:3; 15:15 where he has prayed for vindication by the Lord punishing his persecutors as they deserve, he has invariably responded to the Lord’s word of disaster with laments and prayers for his people (see 4:19-21; 6:24; 8:18; 10:19-25; 14:7-9, 19-22).

[17:16]  ⁶ tn Heb “the incurable day.” For the use of this word see the note on 17:9.

[17:16]  ⁷ tn Heb “that which goes out of my lip is right in front of your face.”

[30:8]  ⁷ tn Heb “And it shall happen in that day.”

[30:8]  ⁸ tn Heb “Oracle of Yahweh of armies.” See the study note on 2:19 for explanation of the title for God.

[30:8]  ⁹ tn Heb “I will break his yoke from upon your neck.” For the explanation of the figure see the study note on 27:2. The shift from third person at the end of v. 7 to second person in v. 8c, d and back to third person in v. 8e is typical of Hebrew poetry in the book of Psalms and in the prophetic books (cf., GKC 351 §114.p and compare usage in Deut 32:15; Isa 5:8 listed there). The present translation, like several other modern ones, has typically leveled them to the same person to avoid confusion for modern readers who are not accustomed to this poetic tradition.

[30:8]  ¹⁰ tn Heb “I will tear off their bands.” The “bands” are the leather straps which held the yoke bars in place (cf. 27:2). The metaphor of the “yoke on the neck” is continued. The translation reflects the sense of the metaphor but not the specific referent.

[36:30]  ⁹ sn This prophesy was not “totally” fulfilled because his son Jehoiachin (Jeconiah) did occupy the throne for three months (2 Kgs 23:8). However, his rule was negligible and after his capitulation and exile to Babylon, he himself was promised that neither he nor his successors would occupy the throne of David (cf. Jer 22:30; and see the study notes on 22:24, 30).

[36:30]  ¹⁰ sn Compare the more poetic prophecy in Jer 22:18-19 and see the study note on 22:19.

[44:10]  ¹¹ tn Heb “they” but as H. Freedman (Jeremiah [SoBB], 284) notes the third person is used here to include the people just referred to as well as the current addressees. Hence “your people” or “the people of Judah.” It is possible that the third person again reflects the rhetorical distancing that was referred to earlier in 35:16 (see the translator’s note there for explanation) in which case one might translate “you have shown,” and “you have not revered.”

[44:10]  ¹² tn Heb “to set before.” According to BDB 817 s.v. פָּנֶה II.4.b(g) this refers to “propounding to someone for acceptance or choice.” This is clearly the usage in Deut 30:15, 19; Jer 21:8 and is likely the case here. However, to translate literally would not be good English idiom and “proposed to” might not be correctly understood, so the basic translation of נָתַן (natan) has been used here.

[46:21]  ¹³ tn Heb “her hirelings in her midst.”

[46:21]  ¹⁴ tn The word “pampered” is not in the text. It is supplied in the translation to explain the probable meaning of the simile. The mercenaries were well cared for like stall-fed calves, but in the face of the danger they will prove no help because they will turn and run away without standing their ground. Some see the point of the simile to be that they too are fattened for slaughter. However, the next two lines do not fit that interpretation too well.

[46:21]  ¹⁵ tn The temporal use of the particle כִּי (ki; BDB 472 s.v. כִּי 2.a) seems more appropriate to the context than the causal use.

[52:11]  ¹⁵ tn Heb “fetters of bronze.” The more generic “chains” is used in the translation because “fetters” is a word unfamiliar to most modern readers.

[52:12]  ¹⁷ tn The parallel account in 2 Kgs 25:8 has “seventh.”

[52:12]  ¹⁸ sn The tenth day of the month would have been August 17, 586 b.c. in modern reckoning.

[52:12]  ¹⁹ tn For the meaning of this phrase see BDB 371 s.v. טַבָּח 2 and compare the usage in Gen 39:1.

[52:12]  ²⁰ tn Heb “stood before.”