Jeremiah 6:30

6:30 They are regarded as ‘rejected silver’ ¹ 

because the Lord rejects them.”

Jeremiah 15:1-2

15:1 Then the Lord said to me, “Even if Moses and Samuel stood before me pleading for ²  these people, I would not feel pity for them! ³  Get them away from me! Tell them to go away! ⁴  15:2 If they ask you, ‘Where should we go?’ tell them the Lord says this:

“Those who are destined to die of disease will go to death by disease.

Those who are destined to die in war will go to death in war.

Those who are destined to die of starvation will go to death by starvation.

Those who are destined to go into exile will go into exile.” ⁵ 

Jeremiah 17:19-20

Observance of the Sabbath Day Is a Key to the Future ⁶ 

17:19 The Lord told me, “Go and stand in the People’s Gate ⁷  through which the kings of Judah enter and leave the city. Then go and stand in all the other gates of the city of Jerusalem. ⁸  17:20 As you stand in those places ⁹  announce, ‘Listen, all you people who pass through these gates. Listen, all you kings of Judah, all you people of Judah and all you citizens of Jerusalem. Listen to what the Lord says. ¹⁰ 

Psalms 78:59

78:59 God heard and was angry;

he completely rejected Israel.

Psalms 80:12-13

80:12 Why did you break down its walls, ¹¹ 

so that all who pass by pluck its fruit? ¹² 

80:13 The wild boars of the forest ruin it; ¹³ 

the insects ¹⁴  of the field feed on it.

Psalms 89:38

89:38 But you have spurned ¹⁵  and rejected him;

you are angry with your chosen king. ¹⁶ 

Lamentations 5:22

5:22 unless ¹⁷  you have utterly rejected us ¹⁸ 

and are angry with us beyond measure. ¹⁹ 

Romans 11:1-6

Israel’s Rejection not Complete nor Final

11:1 So I ask, God has not rejected his people, has he? Absolutely not! For I too am an Israelite, a descendant of Abraham, from the tribe of Benjamin. 11:2 God has not rejected his people whom he foreknew! Do you not know what the scripture says about Elijah, how he pleads with God against Israel? 11:3 “Lord, they have killed your prophets, they have demolished your altars; I alone am left and they are seeking my life!” ²⁰  11:4 But what was the divine response ²¹  to him? “I have kept for myself seven thousand people ²²  who have not bent the knee to Baal.” ²³ 

11:5 So in the same way at the present time there is a remnant chosen by grace. 11:6 And if it is by grace, it is no longer by works, otherwise grace would no longer be grace.

[6:30]  ¹ tn This translation is intended to reflect the wordplay in the Hebrew text where the same root word is repeated in the two lines.

[15:1]  ² tn The words “pleading for” have been supplied in the translation to explain the idiom (a metonymy). For parallel usage see BDB 763 s.v. עָמַד Qal.1.a and compare usage in Gen 19:27, Deut 4:10.

[15:1]  ³ tn Heb “my soul would not be toward them.” For the usage of “soul” presupposed here see BDB 660 s.v. נֶפֶשׁ 6 in the light of the complaints and petitions in Jeremiah’s prayer in 14:19, 21.

[15:1]  ⁴ tn Heb “Send them away from my presence and let them go away.”

[15:2]  ⁵ tn It is difficult to render the rhetorical force of this passage in meaningful English. The text answers the question “Where should we go?” with four brief staccato-like expressions with a play on the preposition “to”: Heb “Who to the death, to the death and who to the sword, to the sword and who to the starvation, to the starvation and who to the captivity, to the captivity.” The word “death” here is commonly understood to be a poetic substitute for “plague” because of the standard trio of sword, famine, and plague (see, e.g., 14:12 and the notes there). This is likely here and in 18:21. For further support see W. L. Holladay, Jeremiah (Hermeneia), 1:440. The nuance “starvation” rather than “famine” has been chosen in the translation because the referents here are all things that accompany war.

[17:19]  ⁶ sn Observance of the Sabbath day (and the Sabbatical year) appears to have been a litmus test of the nation’s spirituality since it is mentioned in a number of passages besides this one (cf., e.g., Isa 56:2, 6; 58:13; Neh 13:15-18). Perhaps this is because the Sabbath day was the sign of the Mosaic covenant (Exod 31:13-17) just as the rainbow was the sign of the Noahic covenant (Gen 9:12, 13, 17) and circumcision was the sign of the Abrahamic covenant (Gen 17:11). This was not the only command they failed to obey, nor was their failure to obey this one the sole determining factor in the Lord’s decision to destroy Judah (cf. 7:23- 24; 11:7-8 in their contexts).

[17:19]  ⁷ sn The identity and location of the People’s Gate is uncertain since it is mentioned nowhere else in the Hebrew Bible. Some identify it with the Benjamin Gate mentioned in Jer 37:13; 38:7 (cf. NAB), but there is no textual support for this in the Hebrew Bible or in any of the ancient versions.

[17:19]  ⁸ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[17:20]  ⁹ tn The words “As you stand there” are not in the text but are implicit in the connection. They are supplied in the translation for clarity.

[17:20]  ¹⁰ tn Heb “Listen to the word of the Lord, kings of Judah…Jerusalem who enter through these gates.” This sentence has been restructured to avoid a long complex English sentence and to put “Listen to what the Lord says” closer to the content of what he says.

[80:12]  ¹¹ sn The protective walls of the metaphorical vineyard are in view here (see Isa 5:5).

[80:12]  ¹² tn Heb “pluck it.”

[80:13]  ¹³ tn The Hebrew verb כִּרְסֵם (kirsem, “to eat away; to ruin”) occurs only here in the OT.

[80:13]  ¹⁴ tn The precise referent of the Hebrew word translated “insects,” which occurs only here and in Ps 50:11, is uncertain. Aramaic, Arabic, and Akkadian cognates refer to insects, such as locusts or crickets.

[89:38]  ¹⁵ tn The Hebrew construction (conjunction + pronoun, followed by the verb) draws attention to the contrast between what follows and what precedes.

[89:38]  ¹⁶ tn Heb “your anointed one.” The Hebrew phrase מְשִׁיחֶךָ (mÿshikhekha, “your anointed one”) refers here to the Davidic king (see Pss 2:2; 18:50; 20:6; 28:8; 84:9; 132:10, 17).

[5:22]  ¹⁷ tn The compound conjunction כִּי אִם (ki ’im) functions to limit the preceding clause: “unless, or…” (e.g., Ruth 3:18; Isa 65:6; Amos 3:7) (BDB 474 s.v. 2.a): “Bring us back to yourself… unless you have utterly rejected us” (as in the present translation) or “Bring us back to yourself…Or have you utterly rejected us?” It is Jeremiah’s plea that the Lord be willing to relent of his anger and restore a repentant nation to himself; however, Jeremiah acknowledges that this wished-for restoration might not be possible if the Lord has become so angry with Jerusalem/Judah that he is determined to reject the nation once and for all. Then, Jerusalem/Judah’s restoration would be impossible.

[5:22]  ¹⁸ tn Heb “Or have you utterly rejected us?” The construction מָאֹס מְאַסְתָּנוּ (ma’os mÿ’astanu), Qal infinitive absolute + Qal perfect 2nd person masculine singular from מָאַס (ma’as, “to reject”) is emphatic: the root מָאַס (ma’as) is repeated in these two verbal forms for emphasis.

[5:22]  ¹⁹ tn Heb “Are you exceedingly angry with us?” The construction עַד־מְאֹד (’ad-mÿ’od) means “up to an abundance, to a great degree, exceedingly” (e.g., Gen 27:33, 34; 1 Sam 11:15; 25:36; 2 Sam 2:17; 1 Kgs 1:4; Pss 38:7, 9; 119:8, 43, 51, 107; Isa 64:9, 12; Lam 5:22; Dan 8:8; 11:25). Used in reference to God’s judgment, this phrase denotes total and irrevocable rejection by God and his refusal to forgive the sin and restore the people to a status under his grace and blessings, e.g., “Do not be angry beyond measure (עַד־מְאֹד, ’ad-mÿ’od), O Lord; do not remember our sins forever” (Isa 64:9) and “Will you keep silent and punish us beyond measure (עַד־מְאֹד, ’ad-mÿ’od)?” (Isa 64:12). The sentiment is expressed well in TEV, “Or have you rejected us forever? Is there no limit to your anger?” and CEV, “Or do you despise us so much that you don’t want us?”

[11:3]  ²⁰ sn A quotation from 1 Kgs 19:10, 14.

[11:4]  ²¹ tn Grk “the revelation,” “the oracle.”

[11:4]  ²² tn The Greek term here is ἀνήρ (anhr), which only exceptionally is used in a generic sense of both males and females. In this context, it appears to be a generic usage (“people”) since when Paul speaks of a remnant of faithful Israelites (“the elect,” v. 7), he is not referring to males only. It can also be argued, however, that it refers only to adult males here (“men”), perhaps as representative of all the faithful left in Israel.

[11:4]  ²³ sn A quotation from 1 Kgs 19:18.