Jeremiah 7:25

7:25 From the time your ancestors departed the land of Egypt until now, ¹  I sent my servants the prophets to you again and again, ²  day after day. ³ 

Jeremiah 11:7

11:7 For I solemnly warned your ancestors to obey me. ⁴  I warned them again and again, ⁵  ever since I delivered them out of Egypt until this very day.

Jeremiah 26:5

26:5 You must pay attention to the exhortations of my servants the prophets. I have sent them to you over and over again. ⁶  But you have not paid any attention to them.

Jeremiah 29:19

29:19 For they have not paid attention to what I said to them through my servants the prophets whom I sent to them over and over again,’ ⁷  says the Lord. ⁸  ‘And you exiles ⁹  have not paid any attention to them either,’ says the Lord. ¹⁰ 

Jeremiah 32:33

32:33 They have turned away from me instead of turning to me. ¹¹  I tried over and over again ¹²  to instruct them, but they did not listen and respond to correction. ¹³ 

Jeremiah 35:14-15

35:14 Jonadab son of Rechab ordered his descendants not to drink wine. His orders have been carried out. ¹⁴  To this day his descendants have drunk no wine because they have obeyed what their ancestor commanded them. But I ¹⁵  have spoken to you over and over again, ¹⁶  but you have not obeyed me! 35:15 I sent all my servants the prophets to warn you over and over again. They said, “Every one of you, stop doing the evil things you have been doing and do what is right. ¹⁷  Do not pay allegiance to other gods ¹⁸  and worship them. Then you can continue to live in this land that I gave to you and your ancestors.” But you did not pay any attention or listen to me.

Jeremiah 44:4-5

44:4 I sent my servants the prophets to you people over and over ¹⁹  again warning you not to do this disgusting thing I hate. ²⁰  44:5 But the people of Jerusalem and Judah ²¹  would not listen or pay any attention. They would not stop the wickedness they were doing nor quit sacrificing to other gods. ²² 

Jeremiah 44:2

44:2 “The Lord God of Israel who rules over all ²³  says, ‘You have seen all the disaster I brought on Jerusalem ²⁴  and all the towns of Judah. Indeed, they now lie in ruins and are deserted. ²⁵ 

Jeremiah 36:15-16

36:15 They said to him, “Please sit down and read it to us.” So Baruch sat down and read it to them. ²⁶  36:16 When they had heard it all, ²⁷  they expressed their alarm to one another. ²⁸  Then they said to Baruch, “We must certainly give the king a report about everything you have read!” ²⁹ 

[7:25]  ¹ tn Heb “from the day your ancestors…until this very day.” However, “day” here is idiomatic for “the present time.”

[7:25]  ² tn On the Hebrew idiom see the note at 7:13.

[7:25]  ³ tc There is some textual debate about the legitimacy of this expression here. The text reads merely “day” (יוֹם, yom). BHS suggests the word is to be deleted as a dittography of the plural ending of the preceding word. The word is in the Greek and Latin, and the Syriac represents the typical idiom “day after day” as though the noun were repeated. Either יוֹם has dropped out by haplography or a ם (mem) has been left out, i.e., reading יוֹמָם (yomam, “daily”).

[11:7]  ⁴ tn Heb “warned them…saying, ‘Obey me.’” However, it allows the long sentence to be broken up easier if the indirect quote is used.

[11:7]  ⁵ tn For the explanation for this rendering see the note on 7:13.

[26:5]  ⁶ tn See the translator’s note on 7:13 for the idiom here.

[29:19]  ⁷ tn See the translator’s note on 7:13 for an explanation of this idiom.

[29:19]  ⁸ tn Heb “Oracle of the Lord.”

[29:19]  ⁹ tn The word “exiles” is not in the text. It is supplied in the translation to clarify the referent of “you.”

[29:19]  ¹⁰ tn Heb “Oracle of the Lord.”

[32:33]  ¹¹ tn Heb “they have turned [their] backs to me, not [their] faces.” Compare the same idiom in 2:27.

[32:33]  ¹² tn For the idiom involved here see the translator’s note on 7:13. The verb that introduces this clause is a Piel infinitive absolute which is functioning in place of the finite verb (see, e.g., GKC 346 §113.ff and compare usage in Jer 8:15; 14:19. This grammatical point means that the versions cited in BHS fn a may not be reading a different text after all, but may merely be interpreting the form as syntactically equivalent to a finite verb as the present translation has done.).

[32:33]  ¹³ tn Heb “But they were not listening so as to accept correction.”

[35:14]  ¹⁴ tn Heb “The words of Jonadab son of Rechab which he commanded his descendants not to drink wine have been carried out.” (For the construction of the accusative of subject after a passive verb illustrated here see GKC 388 §121.b.) The sentence has been broken down and made more direct to better conform to contemporary English style.

[35:14]  ¹⁵ tn The vav (ו) plus the independent pronoun before the verb is intended to mark a sharp contrast. It is difficult, if not impossible to mark this in English other than “But I.”

[35:14]  ¹⁶ tn On this idiom (which occurs again in the following verse) see the translator’s note on 7:13 for this idiom and compare its use in 7:13, 25; 11:7; 25:3, 4; 26:5; 29:19; 32:33; 35:14, 15; 44:9.

[35:15]  ¹⁷ tn Heb “Turn, each of you, from his [= your] wicked way and make good your deeds.” Compare 18:11 where the same idiom occurs with the added term of “make good your ways.”

[35:15]  ¹⁸ tn Heb “Don’t go after/follow other gods.” See the translator’s note on 2:5 for an explanation of the idiom and see 11:10; 13:10; 25:6 for the same idiom.

[44:4]  ¹⁹ tn See 7:13 for an explanation of this idiom and compare 7:25; 25:4; 26:5; 29:19; 35:15 for similar references to the persistent warnings of the prophets.

[44:4]  ²⁰ tn Heb “sent…over again, saying, ‘Do not do this terrible thing that I hate.’” The indirect quote has been used to shorten the sentence and eliminate one level of embedded quotes.

[44:5]  ²¹ tn There appears to be a deliberate shift in the pronouns used in vv. 2-5. “You” refers to the people living in Egypt who are being addressed (v. 2) and to the people of present and past generations to whom the Lord persistently sent the prophets (v. 4). “They” refers to the people of Jerusalem and the towns of Judah who have suffered disaster (v. 2) because of the wickedness of sacrificing to other gods (vv. 3, 5). The referents have been explicitly identified in the translation for the sake of clarity.

[44:5]  ²² tn Heb “They did not listen or incline their ear [= pay attention] by turning from their wickedness by not sacrificing to other gods.” The לְ (lamed) + the negative + the infinitive is again epexegetical. The sentence has been restructured and more idiomatic English expressions have been used to better conform with contemporary English style but an attempt has been made to retain the basic relationships of subordination.

[44:2]  ²³ tn Heb “Yahweh of armies, the God of Israel.” Compare 7:3 and see the study note on 2:19 for explanation and translation of this title.

[44:2]  ²⁴ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[44:2]  ²⁵ tn Heb “Behold, they are in ruins this day and there is no one living in them.”

[36:15]  ²⁶ tn Or “‘to us personally’…to them personally”; Heb “‘in our ears’…in their ears.” Elsewhere this has been rendered “in the hearing of” or “where they could hear.” All three of those idioms sound unnatural in this context. The mere personal pronoun seems adequate.

[36:16]  ²⁷ tn Heb “all the words.”

[36:16]  ²⁸ tn According to BDB 808 s.v. פָּחַד Qal.1 and 40 s.v. אֶל 3.a, this is an example of the “pregnant” use of a preposition where an implied verb has to be supplied in the translation to conform the normal range of the preposition with the verb that is governing it. The Hebrew text reads: “they feared unto one another.” BDB translates “they turned in dread to each other.” The translation adopted seems more appropriate in this context.

[36:16]  ²⁹ tn Heb “We must certainly report to the king all these things.” Here the word דְּבָרִים (dÿvarim) must mean “things” (cf. BDB 183 s.v. דָּבָר IV.3) rather than “words” because a verbatim report of all the words in the scroll is scarcely meant. The present translation has chosen to use a form that suggests a summary report of all the matters spoken about in the scroll rather than the indefinite “things.”