Jeremiah 7:16

7:16 Then the Lord said, ¹  “As for you, Jeremiah, ²  do not pray for these people! Do not cry out to me or petition me on their behalf! Do not plead with me to save them, ³  because I will not listen to you.

Jeremiah 11:14

11:14 So, Jeremiah, ⁴  do not pray for these people. Do not cry out to me or petition me on their behalf. Do not plead with me to save them. ⁵  For I will not listen to them when they call out to me for help when disaster strikes them.” ⁶ 

Jeremiah 15:1

15:1 Then the Lord said to me, “Even if Moses and Samuel stood before me pleading for ⁷  these people, I would not feel pity for them! ⁸  Get them away from me! Tell them to go away! ⁹ 

Exodus 32:32-34

32:32 But now, if you will forgive their sin…, ¹⁰  but if not, wipe me out ¹¹  from your book that you have written.” ¹²  32:33 The Lord said to Moses, “Whoever has sinned against me – that person I will wipe out of my book. 32:34 So now go, lead the people to the place I have spoken to you about. See, ¹³  my angel will go before you. But on the day that I punish, I will indeed punish them for their sin.” ¹⁴ 

[7:16]  ¹ tn The words “Then the Lord said” are not in the text but are supplied in the translation for clarity.

[7:16]  ² tn Heb “As for you.” The personal name Jeremiah is supplied in the translation for clarity.

[7:16]  ³ tn The words “to save them” are not in the text but are implicit from the context. They are supplied in the translation for clarity.

[11:14]  ⁴ tn Heb “you.”

[11:14]  ⁵ tn The words “to save them” are not in the text but are implicit from the context. They are supplied in the translation for clarity.

[11:14]  ⁶ tc The rendering “when disaster strikes them” is based on reading “at the time of” (בְּעֵת, bÿ’et) with a number of Hebrew mss and the versions instead of “on account of” (בְּעַד, bÿ’ad). W. L. Holladay (Jeremiah [Hermeneia], 1:347) is probably right in assuming that the MT has been influenced by “for them” (בַעֲדָם, va’adam) earlier in the verse.

[15:1]  ⁷ 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]  ⁸ 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]  ⁹ tn Heb “Send them away from my presence and let them go away.”

[32:32]  ¹⁰ tn The apodosis is not expressed; it would be understood as “good.” It is not stated because of the intensity of the expression (the figure is aposiopesis, a sudden silence). It is also possible to take this first clause as a desire and not a conditional clause, rendering it “Oh that you would forgive!”

[32:32]  ¹¹ tn The word “wipe” is a figure of speech indicating “remove me” (meaning he wants to die). The translation “blot” is traditional, but not very satisfactory, since it does not convey complete removal.

[32:32]  ¹² sn The book that is referred to here should not be interpreted as the NT “book of life” which is portrayed (figuratively) as a register of all the names of the saints who are redeemed and will inherit eternal life. Here it refers to the names of those who are living and serving in this life, whose names, it was imagined, were on the roster in the heavenly courts as belonging to the chosen. Moses would rather die than live if these people are not forgiven (S. R. Driver, Exodus, 356).

[32:34]  ¹³ tn Heb “behold, look.” Moses should take this fact into consideration.

[32:34]  ¹⁴ sn The Law said that God would not clear the guilty. But here the punishment is postponed to some future date when he would revisit this matter. Others have taken the line to mean that whenever a reckoning was considered necessary, then this sin would be included (see B. Jacob, Exodus, 957). The repetition of the verb traditionally rendered “visit” in both clauses puts emphasis on the certainty – so “indeed.”