Jeremiah 5:24

5:24 They do not say to themselves, ¹ 

“Let us revere the Lord our God.

It is he who gives us the autumn rains and the spring rains at the proper time.

It is he who assures us of the regular weeks of harvest.” ² 

Jeremiah 10:7

10:7 Everyone should revere you, O King of all nations, ³ 

because you deserve to be revered. ⁴ 

For there is no one like you

among any of the wise people of the nations nor among any of their kings. ⁵ 

Jeremiah 23:4

23:4 I will install rulers ⁶  over them who will care for them. Then they will no longer need to fear or be terrified. None of them will turn up missing. ⁷  I, the Lord, promise it! ⁸ 

Jeremiah 26:21

26:21 When the king and all his bodyguards ⁹  and officials heard what he was prophesying, ¹⁰  the king sought to have him executed. But Uriah found out about it and fled to Egypt out of fear. ¹¹ 

Jeremiah 32:39

32:39 I will give them a single-minded purpose to live in a way that always shows respect for me. They will want to do that for ¹²  their own good and the good of the children who descend from them.

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 51:46

51:46 Do not lose your courage or become afraid

because of the reports that are heard in the land.

For a report will come in one year.

Another report will follow it in the next.

There will be violence in the land

with ruler fighting against ruler.”

[5:24]  ¹ tn Heb “say in their hearts.”

[5:24]  ² tn Heb “who keeps for us the weeks appointed for harvest.”

[10:7]  ³ tn Heb “Who should not revere you…?” The question is rhetorical and expects a negative answer.

[10:7]  ⁴ tn Heb “For it is fitting to you.”

[10:7]  ⁵ tn Heb “their royalty/dominion.” This is a case of substitution of the abstract for the concrete “royalty, royal power” for “kings” who exercise it.

[23:4]  ⁵ tn Heb “shepherds.”

[23:4]  ⁶ tn There are various nuances of the word פָּקַד (paqad) represented in vv. 2, 4. See Ps 8:4 (8:5 HT) and Zech 10:3 for “care for/take care of” (cf. BDB 823 s.v. פָּקַד Qal.A.1.a). See Exod 20:5; Amos 3:2; Jer 9:24; 11:22 for “punish” (cf. BDB 823 s.v. פָּקַד Qal.A.3). See 1 Kgs 20:39 and 2 Kgs 10:19 for “be missing” (cf. BDB 823 s.v. פָּקַד Niph.1).

[23:4]  ⁷ tn Heb “Oracle of the Lord.”

[26:21]  ⁷ tn Heb “all his mighty men/soldiers.” It is unlikely that this included all the army. It more likely was the palace guards or royal bodyguards (see 2 Sam 23 where the same word is used of David’s elite corps).

[26:21]  ⁸ tn Heb “his words.”

[26:21]  ⁹ tn Heb “But Uriah heard and feared and fled and entered Egypt.”

[32:39]  ⁹ tn Heb “I will give to them one heart and one way to [= in order that they may] fear me all the days for good to them.” The phrase “one heart” refers both to unanimity of will and accord (cf. 1 Chr 12:38 [12:39 HT]; 2 Chr 30:12) and to singleness of purpose or intent (cf. Ezek 11:19 and see BDB 525 s.v. ֵלב 4 where reference is made to “inclinations, resolutions, and determinations of the will”). The phrase “one way” refers to one way of life or conduct (cf. BDB 203 s.v. דֶּרֶךְ 6.a where reference is made to moral action and character), a way of life that is further qualified by the goal of showing “fear, reverence, respect” for the Lord. The Hebrew sentence has been broken up to avoid a long complex sentence in English which is contrary to contemporary English style. However, an attempt has been made to preserve all the connections of the original.

[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.