Jeremiah 7:19

7:19 But I am not really the one being troubled!” ¹  says the Lord. “Rather they are bringing trouble on themselves to their own shame! ² 

Jeremiah 22:27

22:27 You will never come back to this land to which you will long to return!” ³ 

Jeremiah 29:9

29:9 They are prophesying lies to you and claiming my authority to do so. ⁴  But I did not send them. I, the Lord, affirm it!’ ⁵ 

Jeremiah 5:4

5:4 I thought, “Surely it is only the ignorant poor who act this way. ⁶ 

They act like fools because they do not know what the Lord demands. ⁷ 

They do not know what their God requires of them. ⁸ 

Jeremiah 11:12

11:12 Then those living in the towns of Judah and in Jerusalem will ⁹  go and cry out for help to the gods to whom they have been sacrificing. However, those gods will by no means ¹⁰  be able to save them when disaster strikes them.

Jeremiah 27:10

27:10 Do not listen to them, ¹¹  because their prophecies are lies. ¹²  Listening to them will only cause you ¹³  to be taken far away from your native land. I will drive you out of your country and you will die in exile. ¹⁴ 

Jeremiah 27:14

27:14 Do not listen to the prophets who are telling you that you do not need to serve ¹⁵  the king of Babylon. For they are prophesying lies to you.

Jeremiah 27:9

27:9 So do not listen to your prophets or to those who claim to predict the future by divination, ¹⁶  by dreams, by consulting the dead, ¹⁷  or by practicing magic. They keep telling you, ‘You do not need to be ¹⁸  subject to the king of Babylon.’

Jeremiah 27:18

27:18 I also told them, ¹⁹  “If they are really prophets and the Lord is speaking to them, ²⁰  let them pray earnestly to the Lord who rules over all. ²¹  Let them plead with him not to let the valuable articles that are still left in the Lord’s temple, in the royal palace, and in Jerusalem be taken away ²²  to Babylon.

[7:19]  ¹ tn Heb “Is it I whom they provoke?” The rhetorical question expects a negative answer which is made explicit in the translation.

[7:19]  ² tn Heb “Is it not themselves to their own shame?” The rhetorical question expects a positive answer which is made explicit in the translation.

[22:27]  ³ tn Heb “And unto the land to which they lift up their souls to return there, there they will not return.” Once again there is a sudden shift in person from the second plural to the third plural. As before the translation levels the pronouns to avoid confusion. For the idiom “to lift up the soul to” = “to long/yearn to/for” see BDB 670 s.v. נָשָׂא 1.b(9).

[29:9]  ⁵ tn Heb “prophesying lies to you in my name.”

[29:9]  ⁶ tn Heb “Oracle of the Lord.”

[5:4]  ⁷ tn Heb “Surely they are poor.” The translation is intended to make clear the explicit contrasts and qualifications drawn in this verse and the next.

[5:4]  ⁸ tn Heb “the way of the Lord.”

[5:4]  ⁹ tn Heb “the judgment [or ordinance] of their God.”

[11:12]  ⁹ tn Heb “Then the towns of Judah and those living in Jerusalem will…”

[11:12]  ¹⁰ tn The Hebrew construction is emphatic involving the use of an infinitive of the verb before the verb itself (Heb “saving they will not save”). For this construction to give emphasis to an antithesis, cf. GKC 343 §113.p.

[27:10]  ¹¹ 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]  ¹² tn Heb “they are prophesying a lie.”

[27:10]  ¹³ 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]  ¹⁴ 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.

[27:14]  ¹³ tn The verb in this context is best taken as a negative obligatory imperfect. See IBHS 508 §31.4g for discussion and examples. See Exod 4:15 as an example of positive obligation.

[27:9]  ¹⁵ sn Various means of divination are alluded to in the OT. For example, Ezek 21:26-27 alludes to throwing down arrows to see which way they fall and consulting the shape of the liver of slaughtered animals. Gen 44:5 alludes to reading the future through pouring liquid in a cup. The means alluded to in this verse were all classified as pagan and prohibited as illegitimate in Deut 18:10-14. The Lord had promised that he would speak to them through prophets like Moses (Deut 18:15, 18). But even prophets could lie. Hence, the Lord told them that the test of a true prophet was whether what he said came true or not (Deut 18:20-22). An example of false prophesying and the vindication of the true as opposed to the false will be given in the chapter that follows this.

[27:9]  ¹⁶ sn An example of this is seen in 1 Sam 28.

[27:9]  ¹⁷ tn The verb in this context is best taken as a negative obligatory imperfect. See IBHS 508-9 §31.4g for discussion and examples. See Exod 4:15 as an example of positive obligation.

[27:18]  ¹⁷ tn The words “I also told them” are not in the text, but it is obvious from the fact that the Lord is spoken about in the third person in vv. 18, 19, 21 that he is not the speaker. This is part of Jeremiah’s own speech to the priests and the people (v. 16). These words are supplied in the translation for clarity.

[27:18]  ¹⁸ tn Heb “the word of the Lord is with them.”

[27:18]  ¹⁹ tn Heb “Yahweh of armies.”

[27:18]  ²⁰ tn Heb “…speaking to them, let them entreat the Lord…so that the valuable articles…will not go to Babylon.” The long original sentence has been broken up for the sake of English style.