Jeremiah 4:22

4:22 The Lord answered, ¹ 

“This will happen ²  because my people are foolish.

They do not know me.

They are like children who have no sense. ³ 

They have no understanding.

They are skilled at doing evil.

They do not know how to do good.”

Jeremiah 14:15-16

14:15 I did not send those prophets, though they claim to be prophesying in my name. They may be saying, ‘No war or famine will happen in this land.’ But I, the Lord, say this about ⁴  them: ‘War and starvation will kill those prophets.’ ⁵  14:16 The people to whom they are prophesying will die through war and famine. Their bodies will be thrown out into the streets of Jerusalem ⁶  and there will be no one to bury them. This will happen to the men and their wives, their sons, and their daughters. ⁷  For I will pour out on them the destruction they deserve.” ⁸ 

Jeremiah 23:38

23:38 But just suppose you continue to say, ‘The message of the Lord is burdensome.’ Here is what the Lord says will happen: ‘I sent word to you that you must not say, “The Lord’s message is burdensome.” But you used the words “The Lord’s message is burdensome” anyway.

Jeremiah 29:23

29:23 This will happen to them because they have done what is shameful ⁹  in Israel. They have committed adultery with their neighbors’ wives and have spoken lies while claiming my authority. ¹⁰  They have spoken words that I did not command them to speak. I know what they have done. I have been a witness to it,’ says the Lord.” ¹¹ 

Jeremiah 31:37

31:37 The Lord says, “I will not reject all the descendants of Israel

because of all that they have done. ¹² 

That could only happen if the heavens above could be measured

or the foundations of the earth below could all be explored,” ¹³ 

says the Lord. ¹⁴ 

Jeremiah 32:24

32:24 Even now siege ramps have been built up around the city ¹⁵  in order to capture it. War, ¹⁶  starvation, and disease are sure to make the city fall into the hands of the Babylonians ¹⁷  who are attacking it. ¹⁸  Lord, ¹⁹  you threatened that this would happen. Now you can see that it is already taking place. ²⁰ 

Jeremiah 32:30

32:30 This will happen because the people of Israel and Judah have repeatedly done what displeases me ²¹  from their earliest history until now ²²  and because they ²³  have repeatedly made me angry by the things they have done. ²⁴  I, the Lord, affirm it! ²⁵ 

Jeremiah 32:44

32:44 Fields will again be bought with silver, and deeds of purchase signed, sealed, and witnessed. This will happen in the territory of Benjamin, the villages surrounding Jerusalem, the towns in Judah, the southern hill country, the western foothills, and southern Judah. ²⁶  For I will restore them to their land. ²⁷  I, the Lord, affirm it!’” ²⁸ 

Jeremiah 33:5

33:5 ‘The defenders of the city will go out and fight with the Babylonians. ²⁹  But they will only fill those houses and buildings with the dead bodies of the people that I will kill in my anger and my wrath. ³⁰  That will happen because I have decided to turn my back on ³¹  this city on account of the wicked things they have done. ³² 

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¹ tn These words are not in the text but are supplied in the translation to show clearly the shift in speaker. Jeremiah has been speaking; now the Lord answers, giving the reason for the devastation Jeremiah foresees.

² tn Heb “For….” This gives the explanation for the destruction envisaged in 4:20 to which Jeremiah responds in 4:19, 21.

³ tn Heb “They are senseless children.”

⁴ tn Heb “Thus says the Lord about.” The first person construction has been used in the translation for better English style.

⁵ tn Heb “Thus says the Lord concerning the prophets who are prophesying in my name and I did not send them [= whom I did not send] and they are saying [= who are saying], ‘Sword and famine…’, by sword and famine those prophets will be killed.” This sentence has been restructured to conform to contemporary English style.

sn The rhetoric of the passage is again sustained by an emphatic word order which contrasts what they say will not happen to the land, “war and famine,” with the punishment that the Lord will inflict on them, i.e., “war and starvation [or famine].”

⁶ map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.

⁷ tn Heb “And the people to whom they are prophesying will be thrown out into the streets of Jerusalem and there will not be anyone to bury them, they, their wives, and their sons and their daughters.” This sentence has been restructured to break up a long Hebrew sentence and to avoid some awkwardness due to differences in the ancient Hebrew and contemporary English styles.

⁸ tn Heb “their evil.” Hebrew words often include within them a polarity of cause and effect. Thus the word for “evil” includes both the concept of wickedness and the punishment for it. Other words that function this way are “iniquity” = “guilt [of iniquity]” = “punishment [for iniquity].” Context determines which nuance is proper.

⁹ tn It is commonly assumed that this word is explained by the two verbal actions that follow. The word (נְבָלָה, nÿvalah) is rather commonly used of sins of unchastity (cf., e.g., Gen 34:7; Judg 19:23; 2 Sam 13:12) which would fit the reference to adultery. However, the word is singular and not likely to cover both actions that follow. The word is also used of the greedy act of Achan (Josh 7:15) which threatened Israel with destruction and the churlish behavior of Nabal (1 Sam 25:25) which threatened him and his household with destruction. The word is also used of foolish talk in Isa 9:17 (9:16 HT) and Isa 32:6. It is possible that this refers to a separate act, one that would have brought the death penalty from Nebuchadnezzar, i.e., the preaching of rebellion in conformity with the message of the false prophets in Jerusalem and other nations (cf. 27:9, 13). Hence it is possible that the translation should read: “This will happen because of their vile conduct. They have propagated rebellion. They have committed adultery with their neighbors’ wives. They have spoken words that I did not command them to speak. They have spoken lies while claiming my authority.”

¹⁰ tn Heb “prophesying lies in my name.” For an explanation of this idiom see the study notes on 14:14 and 23:27.

¹¹ tn Heb “Oracle of the Lord.”

¹² sn This answers Jeremiah’s question in 14:19.

¹³ tn Heb “If the heavens above could be measured or the foundations of the earth below be explored, then also I could reject all the seed of Israel for all they have done.”

¹⁴ tn Heb “Oracle of the Lord.”

¹⁵ tn Heb “Siege ramps have come up to the city to capture it.”

¹⁶ tn Heb “sword.”

¹⁷ tn Heb “The Chaldeans.” See the study note on 21:4 for further explanation.

¹⁸ tn Heb “And the city has been given into the hands of the Chaldeans who are fighting against it because of the sword, starvation, and disease.” The verb “has been given” is one of those perfects that view the action as good as done (the perfect of certainty or prophetic perfect).

¹⁹ tn The word “Lord” is not in the text but is supplied in the translation as a reminder that it is he who is being addressed.

²⁰ tn Heb “And what you said has happened and behold you see it.”

²¹ tn Heb “that which is evil in my eyes.” For this idiom see BDB 744 s.v. עַיִן 3.c and compare usage in 18:10.

²² tn Heb “from their youth.”

sn Compare Jer 3:24-25; 11:21. The nation is being personified and reference is made to her history from the time she left Egypt onward (cf. 2:2).

²³ tn Heb “the people of Israel.” However, since “people of Israel” has been used in the preceding line for the northern kingdom as opposed to the kingdom of Judah, it might lead to confusion to translate literally. Moreover, the pronoun “they” accomplishes the same purpose.

²⁴ tn Heb “by the work of their hands.” See the translator’s note on 25:6 and the parallelism in 25:14 for this rendering rather than referring it to the making of idols as in 1:16; 10:3.

²⁵ tn Heb “Oracle of the Lord.”

²⁶ tn Heb “They will buy fields with silver and write in the deed and seal [it] and have witnesses witness [it] in the land of Benjamin, in the environs of Jerusalem, in the towns in Judah, in the towns in the hill country, in the towns in the Shephelah, and in the towns in the Negev.” The long Hebrew sentence has again been restructured to better conform to contemporary English style. The indefinite “they will buy” is treated as a passive. It is followed by three infinitive absolutes which substitute for the finite verb (cf. GKC 345 §113.y) which is a common feature of the style of the book of Jeremiah.

sn For the geographical districts mentioned here compare Jer 17:26.

²⁷ tn Or “I will reverse their fortunes.” For this idiom see the translator’s note on 29:14 and compare the usage in 29:14; 30:3, 18; 31:23.

²⁸ tn Heb “Oracle of the Lord.”

²⁹ tn Heb “The Chaldeans.” See the study note on 21:4 for further explanation.

³⁰ sn This refers to the tearing down of buildings within the city to strengthen the wall or to fill gaps in it which had been broken down by the Babylonian battering rams. For a parallel to this during the siege of Sennacherib in the time of Hezekiah see Isa 22:10; 2 Chr 32:5. These torn-down buildings were also used as burial mounds for those who died in the fighting or through starvation and disease during the siege. The siege prohibited them from taking the bodies outside the city for burial and leaving them in their houses or in the streets would have defiled them.

³¹ tn Heb “Because I have hidden my face from.” The modern equivalent for this gesture of rejection is “to turn the back on.” See Ps 13:1 for comparable usage. The perfect is to be interpreted as a perfect of resolve (cf. IBHS 488-89 §30.5.1d and compare the usage in Ruth 4:3).

³² tn The translation and meaning of vv. 4-5 are somewhat uncertain. The translation and precise meaning of vv. 4-5 are uncertain at a number of points due to some difficult syntactical constructions and some debate about the text and meaning of several words. The text reads more literally, “33:4 For thus says the Lord, the God of Israel, concerning the houses of this city and concerning the houses of the kings of Judah which have been torn down on account the siege ramps and the sword 33:5 going to fight the Chaldeans and to fill them with the dead bodies of the men whom I have killed in my anger and in my wrath and on account of all whose wickedness I have hidden my face from this city.” There are two difficult syntactical forms (1) the participle at the beginning of v. 5 “going [or those going] to fight” (בָּאִים, ba’im) and (2) the infinitive plus suffix that introduces the next clause “and to fill them” (וּלְמַלְאָם, ulÿmal’am). The translation has interpreted the former as a verbal use of the participle with an indefinite subject “they” (= the defenders of Jerusalem who have torn down the buildings; cf. GKC 460-61 §144.i for this point of grammar). The conjunction plus preposition plus infinitive construct has been interpreted as equivalent to a finite verb (cf. IBHS 611 §36.3.2a, i.e., “and they will fill them [the houses and buildings of v. 4]”). Adopting the Greek text of these two verses would produce a smoother reading. It reads “For thus says the Lord concerning the houses of this city and concerning the houses of the kings of Judah which have been pulled down for mounds and fortifications to fight against the Chaldeans and to fill it [should be “them”] with the corpses of men whom I smote in my anger and my wrath and I turned away my face from them [rather than from “this city” of the Hebrew text] for all their wickedness: Behold I will…” The Greek does not have the problem with the participle because it has seen it as part of a word meaning fortification. This also eliminates the problem with the infinitive because it is interpreted as parallel with “to fight.” I.e., the defenders used these torn-down buildings for defensive fortifications and for burial places. It would be tempting to follow this reading. However, there is no graphically close form for “fortification” that would explain how the more difficult בָּאִים הֶחָרֶב (hekharev ba’im) of the Hebrew text arose and there is doubt whether סֹלְלוֹת (solÿlot) can refer to a defense mound. W. L. Holladay (Jeremiah [Hermeneia], 2:221, 225) has suggested reading הַחֲרַכִּים (hakharakim) in place of הֶחָרֶב (hekharev) in the technical sense of “crenels,” the gaps between the raised portion on top of the wall (which raised portion he calls “merlons” and equates with סֹלְלוֹת, solÿlot). He does not, however, further suggest seeing בָּאִים (ba’im) as part of this corrupted form, choosing to see it rather as a gloss. His emendation and interpretation, however, have been justly criticized as violating the usage of both סֹלְלוֹת which is elsewhere “siege mound” and חֲרַכִּים (kharakim) which elsewhere refers only to the latticed opening of a window (Song 2:9). Until a more acceptable explanation of how the difficult Hebrew text could have arisen from the Greek, the Hebrew should be retained, though it is admittedly awkward. G. L. Keown, P. J. Scalise, and T. G. Smothers (Jeremiah 26-52 [WBC], 166, 172) have perhaps the best discussion of the issues and the options involved here.