Jeremiah 11:21

11:21 Then the Lord told me about ¹  some men from Anathoth ²  who were threatening to kill me. ³  They had threatened, ⁴  “Stop prophesying in the name of the Lord or we will kill you!” ⁵ 

Jeremiah 14:7

14:7 Then I said, ⁶ 

“O Lord, intervene for the honor of your name ⁷ 

even though our sins speak out against us. ⁸ 

Indeed, ⁹  we have turned away from you many times.

We have sinned against you.

Jeremiah 14:21

14:21 For the honor of your name, ¹⁰  do not treat Jerusalem ¹¹  with contempt.

Do not treat with disdain the place where your glorious throne sits. ¹² 

Be mindful of your covenant with us. Do not break it! ¹³ 

Jeremiah 16:21

16:21 The Lord said, ¹⁴ 

“So I will now let this wicked people know –

I will let them know my mighty power in judgment.

Then they will know that my name is the Lord.” ¹⁵ 

Jeremiah 20:3

20:3 But the next day Pashhur released Jeremiah from the stocks. When he did, Jeremiah said to him, “The Lord’s name for you is not ‘Pashhur’ but ‘Terror is Everywhere.’ ¹⁶ 

Jeremiah 23:13

23:13 The Lord says, ¹⁷  “I saw the prophets of Samaria ¹⁸ 

doing something that was disgusting. ¹⁹ 

They prophesied in the name of the god Baal

and led my people Israel astray. ²⁰ 

Jeremiah 23:25

23:25 The Lord says, ²¹  “I have heard what those prophets who are prophesying lies in my name are saying. They are saying, ‘I have had a dream! I have had a dream!’ ²² 

Jeremiah 26:20

26:20 Now there was another man ²³  who prophesied as the Lord’s representative ²⁴  against this city and this land just as Jeremiah did. His name was Uriah son of Shemaiah from Kiriath Jearim. ²⁵ 

Jeremiah 51:57

51:57 “I will make her officials and wise men drunk,

along with her governors, leaders, ²⁶  and warriors.

They will fall asleep forever and never wake up,” ²⁷ 

says the King whose name is the Lord who rules over all. ²⁸ 

Jeremiah 52:1

The Fall of Jerusalem

52:1 ²⁹ Zedekiah was twenty-one years old when he became king, and he ruled in Jerusalem ³⁰  for eleven years. His mother’s name was Hamutal ³¹  daughter of Jeremiah, from Libnah.

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¹ tn Heb “Therefore thus says the Lord.” This phrase is anticipatory of the same phrase at the beginning of v. 22 and is introductory to what the Lord says about them. The translation seeks to show the connection of the “therefore” which is sometimes rather loose (cf. BDB 487 s.v. כֵּן 3.d[b]) with the actual response which is not given until v. 22.

² tn Heb “the men of Anathoth.” However, this does not involve all of the people, only the conspirators. The literal might lead to confusion later since v. 21 mentions that there will not be any of them left alive. However, it is known from Ezra 2:23 that there were survivors.

³ tc The MT reads the 2nd person masculine singular suffix “your life,” but LXX reflects an alternative reading of the 1st person common singular suffix “my life.”

⁴ tn Heb “who were seeking my life, saying…” The sentence is broken up in conformity with contemporary English style.

⁵ tn Heb “or you will die by our hand.”

⁶ tn The words “Then I said” are not in the text. However, it cannot be a continuation of the Lord’s speech and the people have consistently refused to acknowledge their sin. The fact that the prayer here and in vv. 19-22 are followed by an address from God to Jeremiah regarding prayer (cf. 4:11 and the interchanges there between God and Jeremiah and 15:1) also argues that the speaker is Jeremiah. He is again identifying with his people (cf. 8:18-9:2). Here he takes up the petition part of the lament which often contains elements of confession of sin and statements of trust. In 14:1-6 God portrays to Jeremiah the people’s lamentable plight instead of their describing it to him. Here Jeremiah prays what they should pray. The people are strangely silent throughout.

⁷ tn Heb “Act for the sake of your name.” The usage of “act” in this absolute, unqualified sense cf. BDB 794 s.v. עָוֹשָׂה Qal.I.r and compare the usage, e.g., in 1 Kgs 8:32 and 39. For the nuance of “for the sake of your name” compare the usage in Isa 48:9 and Ezek 20:9, 14.

⁸ tn Or “bear witness against us,” or “can be used as evidence against us,” to keep the legal metaphor. Heb “testify against.”

⁹ tn The Hebrew particle כִּי (ki) can scarcely be causal here; it is either intensive (BDB 472 s.v. כִּי 1.e) or concessive (BDB 473 s.v. כִּי 2.c). The parallel usage in Gen 18:20 argues for the intensive force as does the fact that the concessive has already been expressed by אִם (’im).

¹⁰ tn Heb “For the sake of your name.”

¹¹ map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.

¹² tn English versions quite commonly supply “us” as an object for the verb in the first line. This is probably wrong. The Hebrew text reads: “Do not treat with contempt for the sake of your name; do not treat with disdain your glorious throne.” This is case of poetic parallelism where the object is left hanging until the second line. For an example of this see Prov 13:1 in the original and consult E. W. Bullinger, Figures of Speech, 103-4. There has also been some disagreement whether “your glorious throne” refers to the temple (as in 17:12) or Jerusalem (as in 3:17). From the beginning of the prayer in v. 19 where a similar kind of verb has been used with respect to Zion/Jerusalem it would appear that the contextual referent is Jerusalem. The absence of an object from the first line makes it possible to retain part of the metaphor in the translation and still convey some meaning.

sn The place of God’s glorious throne was first of all the ark of the covenant where God was said to be enthroned between the cherubim, then the temple that housed it, then the city itself. See 2 Kgs 19:14-15 in the context of Sennacherib’s attack on Jerusalem.

¹³ tn Heb “Remember, do not break your covenant with us.”

¹⁴ tn The words “The Lord said” are not in the text. However, it is obvious that he is the speaker. These words are supplied in the translation for clarity.

¹⁵ tn Or “So I will make known to those nations, I will make known to them at this time my power and my might. Then they will know that my name is the Lord.”

tn There is a decided ambiguity in this text about the identity of the pronoun “them.” Is it his wicked people he has been predicting judgment upon or the nations that have come to recognize the folly of idolatry? The nearer antecedent would argue for that. However, usage of “hand” (translated here “power”) in 6:12; 15:6 and later 21:5 and especially the threatening motif of “at this time” (or “now”) in 10:18 suggest that the “So” goes back logically to vv. 16-18, following a grounds of judgment with the threatened consequence as it has in at least 16 out of 18 occurrences thus far. Moreover it makes decidedly more sense that the Jews will know that his name is the Lord as the result of the present (“at this time”) display of his power in judgment than that the idolaters will at some later (cf. Isa 2:2-4 for possible parallel) time. There has been a decided emphasis that the people of Israel do not “know” him (cf. 2:8; 4:22; 9:3, 6). Now they will, but in a way they did not wish to. There is probably an allusion (and an ironic reversal) here to Exod 3:13-15; 34:5-7. They have presumed upon his graciousness and forgotten that his name not only involves being with them to help but being against them to punish sin. Even if the alternate translation is followed the reference is still to God’s mighty power made known in judging the wicked Judeans. The words “power” and “might” are an example of hendiadys in which two nouns joined by “and” in which one modifies the other.

¹⁶ tn This name is translated rather than transliterated to aid the reader in understanding this name and connect it clearly with the explanation that follows in the next verse. For a rather complete discussion on the significance of this name and an attempt to explain it as a pun on the name “Pashhur” see J. A. Thompson, Jeremiah (NICOT), 455, n. 35.

sn The name Pashhur is essentially a curse pronounced by Jeremiah invoking the Lord’s authority. The same phrase occurs in Jer 6:25; 46:5; 49:29 which are all in the context of war. In ancient Israelite culture the change in name denoted a change in status or destiny. See, for example, the shift from Jacob (“He grabs the heel” and “Cheater” or “Deceiver,” Gen 25:26; 27:36) to Israel (“He perseveres with God,” Gen 32:28).

¹⁷ tn The words “The Lord says” are not in the text, but it is clear from the content that he is the speaker. These words are supplied in the translation for clarity.

¹⁸ map For location see Map2-B1; Map4-D3; Map5-E2; Map6-A4; Map7-C1.

¹⁹ tn According to BDB 1074 s.v. תִּפְלָּה this word means “unseemly, unsavory.” The related adjective is used in Job 6:6 of the tastelessness of something that is unseasoned.

²⁰ tn Heb “by Baal.”

sn Prophesying in the name of the god Baal was a clear violation of Mosaic law and punishable by death (see Deut 13:1-5). For an example of the apostasy encouraged by prophets of Baal in the northern kingdom of Israel see 1 Kgs 18:16-40.

²¹ tn The words, “The Lord says” are not in the text. They are supplied in the translation for clarity to show that the Lord continues speaking.

²² sn To have had a dream was not an illegitimate means of receiving divine revelation. God had revealed himself in the past to his servants through dreams (e.g., Jacob [Gen 31:10-11] and Joseph [Gen 37:6, 7, 9]) and God promised to reveal himself through dreams (Num 12:6; Joel 2:28 [3:1 HT]). What was illegitimate was to use the dream to lead people away from the Lord (Deut 13:1-5 [13:2-6 HT]). That was what the prophets were doing through their dreams which were “lies” and “the delusions of their own minds.” Through them they were making people forget who the Lord really was which was just like what their ancestors had done through worshiping Baal.

²³ sn This is a brief parenthetical narrative about an otherwise unknown prophet who was executed for saying the same things Jeremiah did. It is put here to show the real danger that Jeremiah faced for saying what he did. There is nothing in the narrative here to show any involvement by Jehoiakim. This was a “lynch mob” instigated by the priests and false prophets which was stymied by the royal officials supported by some of the elders of Judah. Since it is disjunctive or parenthetical it is unclear whether this incident happened before or after that in the main narrative being reported.

²⁴ tn Heb “in the name of the Lord,” i.e., as his representative and claiming his authority. See the study note on v. 16.

²⁵ tn Heb “Now also a man was prophesying in the name of the Lord, Uriah son of…, and he prophesied against this city and against this land according to all the words of Jeremiah.” The long Hebrew sentence has been broken up in conformity with contemporary English style and the major emphasis brought out by putting his prophesying first, then identifying him.

²⁶ sn For discussion of the terms “governors” and “leaders” see the note at Jer 51:23.

²⁷ sn See the note at Jer 51:39.

²⁸ tn For the title “Yahweh of armies” see the study note on Jer 2:19.

²⁹ sn This final chapter does not mention Jeremiah, but its description of the downfall of Jerusalem and exile of the people validates the prophet’s ministry.

³⁰ map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.

³¹ tn Some textual witnesses support the Kethib (consonantal text) in reading “Hamital.”