Jeremiah 7:15

7:15 And I will drive you out of my sight just like I drove out your relatives, the people of Israel.’” ¹ 

Jeremiah 15:1

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 

Jeremiah 23:39

23:39 So ⁵  I will carry you far off ⁶  and throw you away. I will send both you and the city I gave to you and to your ancestors out of my sight. ⁷ 

Jeremiah 24:10

24:10 I will bring war, starvation, and disease ⁸  on them until they are completely destroyed from the land I gave them and their ancestors.’” ⁹ 

Jeremiah 27:10

27:10 Do not listen to them, ¹⁰  because their prophecies are lies. ¹¹  Listening to them will only cause you ¹²  to be taken far away from your native land. I will drive you out of your country and you will die in exile. ¹³ 

Jeremiah 28:12

28:12 But shortly after the prophet Hananiah had broken the yoke off the prophet Jeremiah’s neck, the Lord spoke to Jeremiah.

Jeremiah 28:16

28:16 So the Lord says, ‘I will most assuredly remove ¹⁴  you from the face of the earth. You will die this very year because you have counseled rebellion against the Lord.’” ¹⁵ 

Jeremiah 30:8

30:8 When the time for them to be rescued comes,” ¹⁶ 

says the Lord who rules over all, ¹⁷ 

“I will rescue you from foreign subjugation. ¹⁸ 

I will deliver you from captivity. ¹⁹ 

Foreigners will then no longer subjugate them.

Jeremiah 37:5

37:5 At that time the Babylonian forces ²⁰  had temporarily given up their siege against Jerusalem. ²¹  They had had it under siege, but withdrew when they heard that the army of Pharaoh had set out from Egypt. ²² )

Jeremiah 52:3

52:3 What follows is a record of what happened to Jerusalem and Judah because of the Lord’s anger when he drove them out of his sight. ²³  Zedekiah rebelled against the king of Babylon.

[7:15]  ¹ tn Heb “the descendants of Ephraim.” However, Ephraim here stands (as it often does) for all the northern tribes of Israel.

[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.”

[23:39]  ³ tn The translation of v. 38 and the first part of v. 39 represents the restructuring of a long and complex Hebrew sentence: Heb “But if you say, ‘The burden of the Lord,’ therefore this is what the Lord says, ‘Because you said this word, “The burden of the Lord,” even though I sent unto saying, “you shall not say, ‘The burden of the Lord,’ therefore…” The first “therefore” picks up the “if” (BDB 487 s.v. כֵּן 3.d) and the second answer the “because” (BDB 774 s.v. יַעַן 1).

[23:39]  ⁴ tc The translation follows a few Hebrew mss and the major versions. The majority of Hebrew mss read “I will totally forget [or certainly forget] you.” In place of וְנָשִׁיתִי (vÿnashiti) a few Hebrew mss, LXX, Aquila, Symmachus, Syriac, and Vulgate read וְנָשָׂאתִי (vÿnasa’ti). Instead of the infinitive absolute נָשׁאֹ (nasho’) a number of Hebrew mss, Aquila, Symmachus, Syriac, and Vulgate read נָשׂאֹ (naso’). For the confusion of III א and III ה verbs presupposed by the miswriting of the Hebrew text see GKC 216 §75.qq and compare the forms of נָבָא (nava’) in Jer 26:9 and 1 Sam 10:6. While the verb “forget” would not be totally inappropriate here it does not fit the concept of “throwing away from my presence” as well as “pick up” does. For the verb נָשָׂא (nasa’) meaning “carry you off” compare the usage in 1 Kgs 15:22; 18:12 (and see BDB 671 s.v. נָשָׂא 3.b). Many see the nuance “pick you up” carrying through on the wordplay in v. 33. While that may be appropriate for the repetition of the verb “throw away” (נָטַשׁ, natash) that follows, it does not seem as appropriate for the use of the infinitive absolute that follows the verb which expresses some kind of forcefulness (see GKC 343 §113.q).

[23:39]  ⁵ tn Heb “throw you and the city that I gave you and your fathers out of my presence.” The English sentences have been broken down to conform to contemporary English style.

[24:10]  ⁴ sn See Jer 14:12 and the study note there.

[24:10]  ⁵ tn Heb “fathers.”

[27:10]  ⁵ tn The words “Don’t listen to them” have been repeated from v. 9a to pick up the causal connection between v. 9a and v. 10 that is formally introduced by a causal particle in v. 10 in the original text.

[27:10]  ⁶ tn Heb “they are prophesying a lie.”

[27:10]  ⁷ tn Heb “lies will result in your being taken far…” (לְמַעַן [lÿma’an] + infinitive). This is a rather clear case of the particle לְמַעַן introducing result (contra BDB 775 s.v. מַעַן note 1. There is no irony in this statement; it is a bold prediction).

[27:10]  ⁸ tn The words “out of your country” are not in the text but are implicit in the meaning of the verb. The words “in exile” are also not in the text but are implicit in the context. These words have been supplied in the translation for clarity.

[28:16]  ⁶ sn There is a play on words here in Hebrew between “did not send you” and “will…remove you.” The two verbs are from the same root word in Hebrew. The first is the simple active and the second is the intensive.

[28:16]  ⁷ sn In giving people false assurances of restoration when the Lord had already told them to submit to Babylon, Hananiah was really counseling rebellion against the Lord. What Hananiah had done was contrary to the law of Deut 13:6 and was punishable by death.

[30:8]  ⁷ tn Heb “And it shall happen in that day.”

[30:8]  ⁸ tn Heb “Oracle of Yahweh of armies.” See the study note on 2:19 for explanation of the title for God.

[30:8]  ⁹ tn Heb “I will break his yoke from upon your neck.” For the explanation of the figure see the study note on 27:2. The shift from third person at the end of v. 7 to second person in v. 8c, d and back to third person in v. 8e is typical of Hebrew poetry in the book of Psalms and in the prophetic books (cf., GKC 351 §114.p and compare usage in Deut 32:15; Isa 5:8 listed there). The present translation, like several other modern ones, has typically leveled them to the same person to avoid confusion for modern readers who are not accustomed to this poetic tradition.

[30:8]  ¹⁰ tn Heb “I will tear off their bands.” The “bands” are the leather straps which held the yoke bars in place (cf. 27:2). The metaphor of the “yoke on the neck” is continued. The translation reflects the sense of the metaphor but not the specific referent.

[37:5]  ⁸ tn Heb “the Chaldeans.” See the study note on 21:4 for the rendering “Babylonian.” The word “forces” is supplied in the translation here for the sake of clarity.

[37:5]  ⁹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[37:5]  ¹⁰ tn Heb “And the army of Pharaoh had set out from Egypt and the Chaldeans who were besieging Jerusalem heard a report about them and they went up from besieging them.” The sentence has been restructured and reworded to give greater emphasis to the most pertinent fact, i.e., that the siege had been temporarily lifted. The word “temporarily” is not in the text but is implicit from the rest of the context. It is supplied in the translation here to better show that the information in vv. 4-5 is all parenthetical, providing a background for the oracle that will follow. For the meaning “given up their siege against” (Heb “had taken themselves away from against”) see BDB 749 s.v. עָלָה Niph.1.c(2); 759 s.v. עַל IV.2.b.

[52:3]  ⁹ tn Heb “Surely (or “for”) because of the anger of the Lord this happened in Jerusalem and Judah until he drove them out from upon his face.” For the phrase “drive out of his sight,” see 7:15.