Jeremiah 7:7

7:7 If you stop doing these things, ¹  I will allow you to continue to live in this land ²  which I gave to your ancestors as a lasting possession. ³ 

Jeremiah 23:6

23:6 Under his rule ⁴  Judah will enjoy safety ⁵ 

and Israel will live in security. ⁶ 

This is the name he will go by:

‘The Lord has provided us with justice.’ ⁷ 

Jeremiah 25:24

25:24 all the kings of Arabia who ⁸  live in the desert;

Jeremiah 48:28

48:28 Leave your towns, you inhabitants of Moab.

Go and live in the cliffs.

Be like a dove that makes its nest

high on the sides of a ravine. ⁹ 

Jeremiah 51:13

51:13 “You who live along the rivers of Babylon, ¹⁰ 

the time of your end has come.

You who are rich in plundered treasure,

it is time for your lives to be cut off. ¹¹ 

Jeremiah 7:3

7:3 The Lord God of Israel who rules over all ¹²  says: Change the way you have been living and do what is right. ¹³  If you do, I will allow you to continue to live in this land. ¹⁴ 

Jeremiah 17:6

17:6 They will be like a shrub ¹⁵  in the desert.

They will not experience good things even when they happen.

It will be as though they were growing in the desert,

in a salt land where no one can live.

Jeremiah 33:16

33:16 Under his rule Judah will enjoy safety ¹⁶  and Jerusalem ¹⁷  will live in security. At that time Jerusalem will be called “The Lord has provided us with justice.” ¹⁸ 

Jeremiah 46:26

46:26 I will hand them over to Nebuchadnezzar and his troops, who want to kill them. But later on, people will live in Egypt again as they did in former times. I, the Lord, affirm it!” ¹⁹ 

Jeremiah 49:31

49:31 The Lord says, ²⁰  “Army of Babylon, ²¹  go and attack

a nation that lives in peace and security.

They have no gates or walls to protect them. ²² 

They live all alone.

Jeremiah 50:39

50:39 Therefore desert creatures and jackals will live there.

Ostriches ²³  will dwell in it too. ²⁴ 

But no people will ever live there again.

No one will dwell there for all time to come. ²⁵ 

Jeremiah 7:12

7:12 So, go to the place in Shiloh where I allowed myself to be worshiped ²⁶  in the early days. See what I did to it ²⁷  because of the wicked things my people Israel did.

Jeremiah 49:16

49:16 The terror you inspire in others ²⁸ 

and the arrogance of your heart have deceived you.

You may make your home in the clefts of the rocks;

you may occupy the highest places in the hills. ²⁹ 

But even if you made your home where the eagles nest,

I would bring you down from there,”

says the Lord.

[7:7]  ¹ tn The translation uses imperatives in vv. 5-6 followed by the phrase, “If you do all this,” to avoid the long and complex sentence structure of the Hebrew sentence which has a series of conditional clauses in vv. 5-6 followed by a main clause in v. 7.

[7:7]  ² tn Heb “live in this place, in this land.”

[7:7]  ³ tn Heb “gave to your fathers [with reference to] from ancient times even unto forever.”

[23:6]  ⁴ tn Heb “In his days [= during the time he rules].”

[23:6]  ⁵ tn Parallelism and context (cf. v. 4) suggest this nuance for the word often translated “be saved.” For this nuance elsewhere see Ps 119:117; Prov 28:18 for the verb (יָשַׁע [yasha’] in the Niphal); and Ps 12:6; Job 5:4, 11 for the related noun (יֶשַׁע, yesha’).

[23:6]  ⁶ sn It should be noted that this brief oracle of deliverance implies the reunification of Israel and Judah under the future Davidic ruler. Jeremiah has already spoken about this reunification earlier in 3:18 and will have more to say about it in 30:3; 31:27, 31. This same ideal was espoused in the prophecies of Hosea (1:10-11 [2:1-2 HT]), Isaiah (11:1-4, 10-12), and Ezekiel (37:15-28) all of which have messianic and eschatological significance.

[23:6]  ⁷ tn Heb “his name will be called ‘The Lord our righteousness’.”

[25:24]  ⁷ tc Or “and all the kings of people of mixed origin who.” The Greek version gives evidence of having read the term only once; it refers to the “people of mixed origin” without reference to the kings of Arabia. While the term translated “people of mixed origin” seems appropriate in the context of a group of foreigners within a larger entity (e.g. Israel in Exod 12:38; Neh 13:3; Egypt in Jer 50:37), it seems odd to speak of them as a separate entity under their own kings. The presence of the phrase in the Hebrew text and the other versions dependent upon it can be explained as a case of dittography.

[48:28]  ¹⁰ tn Heb “in the sides of the mouth of a pit/chasm.” The translation follows the suggestion of J. Bright, Jeremiah (AB), 321. The point of the simile is inaccessibility.

[51:13]  ¹³ sn Babylon was situated on the Euphrates River and was surrounded by canals (also called “rivers”).

[51:13]  ¹⁴ tn Heb “You who live upon [or beside] many waters, rich in treasures, your end has come, the cubit of your cutting off.” The sentence has been restructured and paraphrased to provide clarity for the average reader. The meaning of the last phrase is debated. For a discussion of the two options see W. L. Holladay, Jeremiah (Hermeneia), 2:423. Most modern commentaries and English versions see an allusion to the figure in Isa 38:12 where the reference is to the end of life compared to a tapestry which is suddenly cut off from the loom. Hence, NRSV renders the last line as “the thread of your life is cut” and TEV renders “its thread of life is cut.” That idea is accepted also in HALOT 141 s.v. בצע Qal.1.

[7:3]  ¹⁶ tn Heb “Yahweh of armies, the God Israel.”

[7:3]  ¹⁷ tn Or “Make good your ways and your actions.” J. Bright’s translation (“Reform the whole pattern of your conduct”; Jeremiah [AB], 52) is excellent.

[7:3]  ¹⁸ tn Heb “place” but this might be misunderstood to refer to the temple.

[17:6]  ¹⁹ tn This word occurs only here and in Jer 48:6. It has been identified as a kind of juniper, which is a short shrub with minute leaves that look like scales. For a picture and more discussion see Fauna and Flora of the Bible, 131.

[33:16]  ²² tn For the translation of this term in this context see the parallel context in 23:6 and consult the translator’s note there.

[33:16]  ²³ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[33:16]  ²⁴ tn Heb “And this is what will be called to it: ‘The Lord our righteousness.’”

[46:26]  ²⁵ tn Heb “Oracle of the Lord.”

[49:31]  ²⁸ tn Heb “Oracle of the Lord.”

[49:31]  ²⁹ tn The words “Army of Babylon” are not in the text but are implicit from the context. They are supplied in the translation for clarity.

[49:31]  ³⁰ tn Heb “no gates and no bar,” i.e., “that lives securely without gates or bars.” The phrase is used by the figure of species for genus (synecdoche) to refer to the fact that they have no defenses, i.e., no walls, gates, or bars on the gates. The figure has been interpreted in the translation for the benefit of the average reader.

[50:39]  ³¹ tn The identification of this bird has been called into question by G. R. Driver, “Birds in the Old Testament,” PEQ 87 (1955): 137-38. He refers to this bird as an owl. That identification, however, is not reflected in any of the lexicons including the most recent, which still gives “ostrich” (HALOT 402 s.v. יַעֲנָה) as does W. S. McCullough, “Ostrich,” IDB 3:611. REB, NIV, NCV, and God’s Word all identify this bird as “owl/desert owl.”

[50:39]  ³² tn Heb “Therefore desert creatures will live with jackals and ostriches will live in it.”

[50:39]  ³³ tn Heb “It will never again be inhabited nor dwelt in unto generation and generation.” For the meaning of this last phrase compare the usage in Ps 100:5 and Isaiah 13:20. Since the first half of the verse has spoken of animals living there, it is necessary to add “people” and turn the passive verbs into active ones.

[7:12]  ³⁴ tn Heb “where I caused my name to dwell.” The translation does not adequately represent the theology of the Lord’s deliberate identification with a place where he chose to manifest his presence and desired to be worshiped (cf. Exod 20:25; Deut 16:2, 6, 11).

[7:12]  ³⁵ sn The place in Shiloh…see what I did to it. This refers to the destruction of Shiloh by the Philistines circa 1050 b.c. (cf. Ps 78:60). The destruction of Shiloh is pertinent to the argument. The presence of the tabernacle and ark of the covenant did not prevent Shiloh from being destroyed when Israel sinned. The people of Israel used the ark as a magic charm but it did not prevent them from being defeated or the ark being captured (1 Sam 4:3, 11, 21-22).

[49:16]  ³⁷ tn The meaning of this Hebrew word (תִּפְלֶצֶת, tifletset) is uncertain because it occurs only here. However, it is related to a verb root that refers to the shaking of the pillars (of the earth) in Job 9:6 and a noun (מִפְלֶצֶת, mifletset) that refers to “horror” or “shuddering” used in Job 21:6; Isa 21:4; Ezek 7:18; Ps 55:6. This is the nuance that is accepted by BDB, KBL, HAL and a majority of the modern English versions. The suffix is an objective genitive. The fact that the following verb is masculine singular suggests that the text here (הִשִּׁיא אֹתָךְ, hishi’ ’otakh) is in error for הִשִּׁיאָתָךְ (hishi’atakh; so G. L. Keown, P. J. Scalise, T. G. Smothers, Jeremiah 26-52 [WBC], 327, n. 16.a).

[49:16]  ³⁸ tn The Hebrew text of the first four lines reads: “Your terror [= the terror you inspire] has deceived you, [and] the arrogance of your heart, you who dwell in the clefts of the rock, who occupy the heights of the hill.” The sentence is broken up and restructured to better conform with English style.