Jeremiah 4:28

4:28 Because of this the land will mourn

and the sky above will grow black. ¹ 

For I have made my purpose known ² 

and I will not relent or turn back from carrying it out.” ³ 

Jeremiah 7:22

7:22 Consider this: ⁴  When I spoke to your ancestors after I brought them out of Egypt, I did not merely give them commands about burnt offerings and sacrifices.

Jeremiah 18:8

18:8 But if that nation I threatened stops doing wrong, ⁵  I will cancel the destruction ⁶  I intended to do to it.

Jeremiah 22:21

22:21 While you were feeling secure I gave you warning. ⁷ 

But you said, “I refuse to listen to you.”

That is the way you have acted from your earliest history onward. ⁸ 

Indeed, you have never paid attention to me.

Jeremiah 30:2

30:2 “The Lord God of Israel says, ⁹  ‘Write everything that I am about to tell you in a scroll. ¹⁰ 

Jeremiah 33:14

The Lord Reaffirms His Covenant with David, Israel, and Levi

33:14 “I, the Lord, affirm: ¹¹  ‘The time will certainly come when I will fulfill my gracious promise concerning the nations of Israel and Judah. ¹² 

[4:28]  ¹ sn The earth and the heavens are personified here and depicted in the act of mourning and wearing black clothes because of the destruction of the land of Israel.

[4:28]  ² tn Heb “has spoken and purposed.” This is an example of hendiadys where two verbs are joined by “and” but one is meant to serve as a modifier of the other.

[4:28]  ³ tn Heb “will not turn back from it.”

[7:22]  ⁴ tn Heb “For” but this introduces a long explanation about the relative importance of sacrifice and obedience.

[18:8]  ⁷ tn Heb “turns from its wickedness.”

[18:8]  ⁸ tn There is a good deal of debate about how the word translated here “revoke” should be translated. There is a good deal of reluctance to translate it “change my mind” because some see that as contradicting Num 23:19 and thus prefer “relent.” However, the English word “relent” suggests the softening of an attitude but not necessarily the change of course. It is clear that in many cases (including here) an actual change of course is in view (see, e.g., Amos 7:3, 6; Jonah 3:9; Jer 26:19; Exod 13:17; 32:14). Several of these passages deal with “conditional” prophecies where a change in behavior of the people or the mediation of a prophet involves the change in course of the threatened punishment (or the promised benefit). “Revoke” or “forgo” may be the best way to render this in contemporary English idiom.

[22:21]  ¹⁰ tn Heb “I spoke to you in your security.” The reference is to the sending of the prophets. Compare this context with the context of 7:25. For the nuance “security” for this noun (שַׁלְוָה, shalvah) rather than “prosperity” as many translate see Pss 122:7; 30:6 and the related adjective (שָׁלֵו, shalev) in Jer 49:31; Job 16:2; 21:23.

[22:21]  ¹¹ tn Heb “from your youth.” Compare the usage in 2:2; 3:24 and compare a similar idea in 7:25.

[30:2]  ¹³ tn Heb “Thus says Yahweh of armies, the God of Israel, saying….” For significance of the title “Yahweh of armies, the God of Israel” see the note at 2:19.

[30:2]  ¹⁴ tn Heb “Write all the words which I speak to you in a scroll.” The verb “which I speak” is the instantaneous use of the perfect tense (cf. GKC 311-12 §106.i or IBHS 488-89 §30.5.1d). The words that the Lord is about to speak follow in chs. 30–31.

[33:14]  ¹⁶ tn Heb “Oracle of the Lord.” For the first person form of address see the translator’s notes on vv. 2, 10, 12.

[33:14]  ¹⁷ sn This refers at the very least to the promises of Jer 23:5-6, 7-8; 30:3; 31:27, 31 where the same formula “The time will certainly come (Heb “Behold the days are coming”)” occurs. Reference may also be to the promises through the earlier prophets of what is alluded to here, i.e., the restoration of Israel and Judah under a Davidic ruler and the revival of the offerings (cf. Hos 1:10-11; 3:4-5; Amos 9:11-12; Isa 11:1-5, 10-16; Jer 30:9, 21 for the former and Jer 31:14; 33:11 for the latter).