Jeremiah 3:5

3:5 You will not always be angry with me, will you?

You will not be mad at me forever, will you?’ ¹ 

That is what you say,

but you continually do all the evil that you can.” ² 

Jeremiah 3:12

The Lord Calls on Israel and Judah to Repent

3:12 “Go and shout this message to my people in the countries in the north. ³  Tell them,

‘Come back to me, wayward Israel,’ says the Lord.

‘I will not continue to look on you with displeasure. ⁴ 

For I am merciful,’ says the Lord.

‘I will not be angry with you forever.

Jeremiah 17:25

17:25 If you do this, ⁵  then the kings and princes who follow in David’s succession ⁶  and ride in chariots or on horses will continue to enter through these gates, as well as their officials and the people of Judah and the citizens of Jerusalem. ⁷  This city will always be filled with people. ⁸ 

Jeremiah 31:40

31:40 The whole valley where dead bodies and sacrificial ashes are thrown ⁹  and all the terraced fields ¹⁰  out to the Kidron Valley ¹¹  on the east as far north ¹²  as the Horse Gate ¹³  will be included within this city that is sacred to the Lord. ¹⁴  The city will never again be torn down or destroyed.”

Jeremiah 33:11

33:11 Once again there will be sounds ¹⁵  of joy and gladness and the glad celebrations of brides and grooms. ¹⁶  Once again people will bring their thank offerings to the temple of the Lord and will say, “Give thanks to the Lord who rules over all. For the Lord is good and his unfailing love lasts forever.” ¹⁷  For I, the Lord, affirm ¹⁸  that I will restore the land to what it was ¹⁹  in days of old.’ ²⁰ 

[3:5]  ¹ tn Heb “Will he keep angry forever? Will he maintain [it] to the end?” The questions are rhetorical and expect a negative answer. The change to direct address in the English translation is intended to ease the problem of the rapid transition, common in Hebrew style (but not in English), from second person direct address in the preceding lines to third person indirect address in these two lines. See GKC 462 §144.p.

[3:5]  ² tn Heb “You do the evil and you are able.” This is an example of hendiadys, meaning “You do all the evil that you are able to do.”

[3:12]  ³ tn Heb “Go and proclaim these words to the north.” The translation assumes that the message is directed toward the exiles of northern Israel who have been scattered in the provinces of Assyria to the north.

[3:12]  ⁴ tn Heb “I will not cause my face to fall on you.”

[17:25]  ⁵ tn Heb “If you will carefully obey me by not bringing…and by sanctifying…by not doing…, then kings will….” The structure of prohibitions and commands followed by a brief “if” clause has been used to break up a long condition and consequence relationship which is contrary to contemporary English style.

[17:25]  ⁶ tn Heb “who sit [or are to sit] on David’s throne.”

[17:25]  ⁷ tn Heb “There will come through the gates of this city the kings and princes…riding in chariots and on horses, they and their officials…” The structure of the original text is broken up here because of the long compound subject which would make the English sentence too long. The term “princes” is often omitted as a supposed double writing of the word that follows it and looks somewhat like it (the Hebrew reads here וְשָׂרִים יֹשְׁבִים, vÿsarim yoshÿvim) or the same word which occurs later in the verse and is translated “officials” (the word can refer to either). It is argued that “princes” are never said to sit on the throne of David (translated here “follow in the succession of David”). However, the word is in all texts and versions and the concept of sitting on the throne of someone is descriptive of both past, present, and future and is even used with the participle in a proleptic sense of “the one who is to sit on the throne” (cf. Exod 11:5; 12:29).

[17:25]  ⁸ tn Heb “will be inhabited forever.”

[31:40]  ⁷ sn It is generally agreed that this refers to the Hinnom Valley which was on the southwestern and southern side of the city. It was here where the people of Jerusalem had burned their children as sacrifices and where the Lord had said that there would be so many dead bodies when he punished them that they would be unable to bury all of them (cf. Jer 7:31-32). Reference here may be to those dead bodies and to the ashes of the cremated victims. This defiled place would be included within the holy city.

[31:40]  ⁸ tc The translation here follows the Qere and a number of Hebrew mss in reading שְׁדֵמוֹת (shÿdemot) for the otherwise unknown word שְׁרֵמוֹת (shÿremot) exhibiting the common confusion of ר (resh) and ד (dalet). The fields of Kidron are mentioned also in 2 Kgs 23:4 as the place where Josiah burned the cult objects of Baal.

[31:40]  ⁹ sn The Kidron Valley is the valley that joins the Hinnom Valley in the southeastern corner of the city and runs northward on the east side of the city.

[31:40]  ¹⁰ tn The words “on the east” and “north” are not in the text but are supplied in the translation to give orientation.

[31:40]  ¹¹ sn The Horse Gate is mentioned in Neh 3:28 and is generally considered to have been located midway along the eastern wall just south of the temple area.

[31:40]  ¹² tn The words “will be included within this city that is” are not in the text. The text merely says that “The whole valley…will be sacred to the Lord.” These words have been supplied in the translation because they are really implicit in the description of the whole area as being included within the new city plan, not just the Hinnom and terraced fields as far as the Kidron Valley.

[33:11]  ⁹ tn Heb “33:10 Thus says the Lord, ‘There will again be heard in this place of which you are saying [masc. pl.], “It is a ruin without people and without animals,” [that is] in the towns of Judah and the streets of Jerusalem which are desolate without people and without inhabitants and without animals 33:11 the sound of….” The long run-on sentence in Hebrew has been broken down to better conform with contemporary English style.

[33:11]  ¹⁰ sn What is predicted here is a reversal of the decimation caused by the Babylonian conquest that had been threatened in 7:34; 16:9; 25:10.

[33:11]  ¹¹ sn This is a common hymnic introduction to both individual songs of thanksgiving (e.g., Ps 118:1) and communal songs of thanksgiving (e.g., Ps 136 where it is a liturgical refrain accompanying a recital of Israel’s early history and of the Lord’s continuing providence).

[33:11]  ¹² tn Heb “Oracle of the Lord.”

[33:11]  ¹³ tn Or “I will restore the fortunes of the land.”

[33:11]  ¹⁴ tn This phrase simply means “as formerly” (BDB 911 s.v. רִאשׁוֹן 3.a). The reference to the “as formerly” must be established from the context. See the usage in Judg 20:32; 1 Kgs 13:6; Isa 1:26.