Jeremiah 5:3

5:3 Lord, I know you look for faithfulness. ¹ 

But even when you punish these people, they feel no remorse. ² 

Even when you nearly destroy them, they refuse to be corrected.

They have become as hardheaded as a rock. ³ 

They refuse to change their ways. ⁴ 

Jeremiah 6:29-30

6:29 The fiery bellows of judgment burn fiercely.

But there is too much dross to be removed. ⁵ 

The process of refining them has proved useless. ⁶ 

The wicked have not been purged.

6:30 They are regarded as ‘rejected silver’ ⁷ 

because the Lord rejects them.”

Jeremiah 7:28

7:28 So tell them: ‘This is a nation that has not obeyed the Lord their God and has not accepted correction. Faithfulness is nowhere to be found in it. These people do not even profess it anymore. ⁸ 

Jeremiah 31:18

31:18 I have indeed ⁹  heard the people of Israel ¹⁰  say mournfully,

‘We were like a calf untrained to the yoke. ¹¹ 

You disciplined us and we learned from it. ¹² 

Let us come back to you and we will do so, ¹³ 

for you are the Lord our God.

Jeremiah 31:2

Israel Will Be Restored and Join Judah in Worship

31:2 The Lord says,

“The people of Israel who survived

death at the hands of the enemy ¹⁴ 

will find favor in the wilderness

as they journey to find rest for themselves.

Jeremiah 28:1

Jeremiah Confronted by a False Prophet

28:1 The following events occurred in that same year, early in the reign of King Zedekiah of Judah. To be more precise, it was the fifth month of the fourth year of his reign. ¹⁵  The prophet Hananiah son of Azzur, who was from Gibeon, spoke to Jeremiah ¹⁶  in the Lord’s temple in the presence of the priests and all the people. ¹⁷ 

Isaiah 1:5

1:5 ¹⁸ Why do you insist on being battered?

Why do you continue to rebel? ¹⁹ 

Your head has a massive wound, ²⁰ 

your whole body is weak. ²¹ 

Isaiah 9:13

9:13 The people did not return to the one who struck them,

they did not seek reconciliation ²²  with the Lord who commands armies.

Ezekiel 24:13

24:13 You mix uncleanness with obscene conduct. ²³ 

I tried to cleanse you, ²⁴  but you are not clean.

You will not be cleansed from your uncleanness ²⁵ 

until I have exhausted my anger on you.

Zephaniah 3:2

3:2 She is disobedient; ²⁶ 

she refuses correction. ²⁷ 

She does not trust the Lord;

she does not seek the advice of ²⁸  her God.

Revelation 9:20-21

9:20 The rest of humanity, who had not been killed by these plagues, did not repent of the works of their hands, so that they did not stop worshiping demons and idols made ²⁹  of gold, silver, ³⁰  bronze, stone, and wood – idols that cannot see or hear or walk about. 9:21 Furthermore, ³¹  they did not repent of their murders, of their magic spells, ³²  of their sexual immorality, or of their stealing.

Revelation 16:9

16:9 Thus ³³  people ³⁴  were scorched by the terrible heat, ³⁵  yet ³⁶  they blasphemed the name of God, who has ruling authority ³⁷  over these plagues, and they would not repent and give him glory.

[5:3]  ¹ tn Heb “O Lord, are your eyes not to faithfulness?” The question is rhetorical and expects a positive answer.

[5:3]  ² tn Commentaries and lexicons debate the meaning of the verb here. The MT is pointed as though from a verb meaning “to writhe in anguish or contrition” (חוּל [khul]; see, e.g., BDB 297 s.v. חוּל 2.c), but some commentaries and lexicons repoint the text as though from a verb meaning “to be sick,” thus “to feel pain” (חָלָה [khalah]; see, e.g., HALOT 304 s.v. חָלָה 3). The former appears more appropriate to the context.

[5:3]  ³ tn Heb “They made their faces as hard as a rock.”

[5:3]  ⁴ tn Or “to repent”; Heb “to turn back.”

[6:29]  ⁵ tn Heb “The bellows blow fiercely; the lead is consumed by the fire.” The translation tries to clarify a metaphor involving ancient metallurgy. In the ancient refining process lead was added as a flux to remove impurities from silver ore in the process of oxidizing the lead. Jeremiah says that the lead has been used up and the impurities have not been removed. The translation is based on the recognition of an otherwise unused verb root meaning “blow” (נָחַר [nakhar]; cf. BDB 1123 s.v. I חָרַר and HALOT 651 s.v. נָחַר) and the Masoretes’ suggestion that the consonants מאשׁתם be read מֵאֵשׁ תַּם (me’esh tam) rather than as מֵאֶשָּׁתָם (me’eshatam, “from their fire”) from an otherwise unattested noun אֶשָּׁה (’eshah).

[6:29]  ⁶ tn Heb “The refiner refines them in vain.”

[6:30]  ⁷ tn This translation is intended to reflect the wordplay in the Hebrew text where the same root word is repeated in the two lines.

[7:28]  ⁸ tn Heb “Faithfulness has vanished. It is cut off from their lips.”

[31:18]  ⁹ tn The use of “indeed” is intended to reflect the infinitive absolute which precedes the verb for emphasis (see IBHS 585-86 §35.3.1f).

[31:18]  ¹⁰ tn Heb “Ephraim.” See the study note on 31:9. The more familiar term is used, the term “people” added to it, and plural pronouns used throughout the verse to aid in understanding.

[31:18]  ¹¹ tn Heb “like an untrained calf.” The metaphor is that of a calf who has never been broken to bear the yoke (cf. Hos 4:16; 10:11).

[31:18]  ¹² tn The verb here is from the same root as the preceding and is probably an example of the “tolerative Niphal,” i.e., “I let myself be disciplined/I responded to it.” See IBHS 389-90 §23.4g and note the translation of some of the examples there, especially Isa 19:22; 65:1.

[31:18]  ¹³ tn Heb “Bring me back in order that I may come back.” For the use of the plural pronouns see the marginal note at the beginning of the verse. The verb “bring back” and “come back” are from the same root in two different verbal stems and in the context express the idea of spiritual repentance and restoration of relationship not physical return to the land. (See BDB 999 s.v. שׁוּב Hiph.2.a for the first verb and 997 s.v. Qal.6.c for the second.) For the use of the cohortative to express purpose after the imperative see GKC 320 §108.d or IBHS 575 §34.5.2b.

[31:2]  ¹⁴ tn Heb “who survived the sword.”

[28:1]  ¹⁵ tc The original text is unusually full here and deemed by many scholars to be corrupt: Heb “And it happened in that year in the beginning of the reign of Zedekiah king of Judah, in the fourth year, in the fifth month Hananiah…said to…” Many scholars see a contradiction between “in the fourth year” and “in the beginning of the reign.” These scholars point to the fact that the Greek version does not have “in that year” and “in the beginning of the reign of”; it merely reads “in the fourth year of Zedekiah king of Judah, in the fifth month.” These scholars generally also regard the heading at 27:1 to be unoriginal and interpret the heading in the MT here as a faulty harmonization of the original (that in the Greek version) with the erroneous one in the Hebrew of 27:1. However, it is just as possible that the Greek version in both places is an attempt to harmonize the data of 27:1 and 28:1. I.e., it left out both the heading at 27:1, and “in that year” and “at the beginning of the reign of” in the heading here because it thought the data was contradictory. However, it is just as likely that there is really no contradiction here. I.e., the term “beginning of the reign” can include the fourth year. E. H. Merrill has argued that the term here refers not to the accession year (see the translator’s note on 26:1) but to the early years in general (“The ‘Accession Year’ and Davidic Chronology,” JANESCU 19 [1989]: 105-6, and cf. note 18 for bibliography on Akkadian parallels). Hence the phrase has been translated both here and in 27:1 “early in the reign of…” For other attempts at harmonization see the discussion in G. L. Keown, P. J. Scalise, T. G. Smothers, Jeremiah 26-52 (WBC), 41, n. 1a.

[28:1]  ¹⁶ tn Heb “to me.” The rest of the chapter is all in third person narrative (see vv. 5, 6, 10, 11, 12, 15). Hence, many explain the first person here as a misunderstanding of the abbreviation “to Jeremiah” (אֶל יִרְמִיָּה [’el yirmiyyah] = אֵלַי, [’elay]). It is just as likely that there is a similar kind of disjunction here that was found in 27:1-2 only in the opposite direction. There what started out as a third person report was really a first person report. Here what starts out as a first person report is really a third person report. The text betrays both the hands of the narrator, probably Baruch, and the reportee, Jeremiah, who dictated a synopsis of his messages and his stories to Baruch to write down (Jer 36:4, 32).

[28:1]  ¹⁷ tn Heb “And it happened in that year in the beginning of the reign of Zedekiah king of Judah, in the fourth year, in the fifth month, Hananiah son of Azzur the prophet who was from Gibeon said to me in…” The sentence has been broken up in conformity with contemporary English style and the flavor given in modern equivalent terms.

[1:5]  ¹⁸ sn In vv. 5-9 Isaiah addresses the battered nation (5-8) and speaks as their representative (9).

[1:5]  ¹⁹ tn Heb “Why are you still beaten? [Why] do you continue rebellion?” The rhetorical questions express the prophet’s disbelief over Israel’s apparent masochism and obsession with sin. The interrogative construction in the first line does double duty in the parallelism. H. Wildberger (Isaiah, 1:18) offers another alternative by translating the two statements with one question: “Why do you still wish to be struck that you persist in revolt?”

[1:5]  ²⁰ tn Heb “all the head is ill”; NRSV “the whole head is sick”; CEV “Your head is badly bruised.”

[1:5]  ²¹ tn Heb “and all the heart is faint.” The “heart” here stands for bodily strength and energy, as suggested by the context and usage elsewhere (see Jer 8:18; Lam 1:22).

[9:13]  ²² tn This verse describes the people’s response to the judgment described in vv. 11-12. The perfects are understood as indicating simple past.

[24:13]  ²³ tn Heb “in your uncleanness (is) obscene conduct.”

[24:13]  ²⁴ tn Heb “because I cleansed you.” In this context (see especially the very next statement), the statement must refer to divine intention and purpose. Despite God’s efforts to cleanse his people, they resisted him and remained morally impure.

[24:13]  ²⁵ tn The Hebrew text adds the word “again.”

[3:2]  ²⁶ tn Heb “she does not hear a voice” Refusing to listen is equated with disobedience.

[3:2]  ²⁷ tn Heb “she does not receive correction.” The Hebrew phrase, when negated, refers elsewhere to rejecting verbal advice (Jer 17:23; 32:33; 35:13) and refusing to learn from experience (Jer 2:30; 5:3).

[3:2]  ²⁸ tn Heb “draw near to.” The present translation assumes that the expression “draw near to” refers to seeking God’s will (see 1 Sam 14:36).

[9:20]  ²⁹ tn The word “made” is not in the Greek text but is implied.

[9:20]  ³⁰ tn The Greek conjunction καί (kai) has not been translated here or before the following materials in this list, since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[9:21]  ³¹ tn Grk “and.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation, with “furthermore” used to indicate a continuation of the preceding.

[9:21]  ³² tn On the term φαρμακεία (farmakeia, “magic spells”) see L&N 53.100: “the use of magic, often involving drugs and the casting of spells upon people – ‘to practice magic, to cast spells upon, to engage in sorcery, magic, sorcery.’ φαρμακεία: ἐν τῇ φαρμακείᾳ σου ἐπλανήθησαν πάντα τὰ ἔθνη ‘with your magic spells you deceived all the peoples (of the world)’ Re 18:23.”

[16:9]  ³³ tn Here καί (kai) has been translated as “thus” to indicate the implied result of the bowl poured on the sun.

[16:9]  ³⁴ tn Grk “men,” but this is a generic use of ἄνθρωπος (anqrwpo") and refers to both men and women.

[16:9]  ³⁵ tn On this phrase BDAG 536 s.v. καῦμα states, “burning, heat Rv 7:16…καυματίζεσθαι κ. μέγα be burned with a scorching heat 16:9.”

[16:9]  ³⁶ tn Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.

[16:9]  ³⁷ tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.