Jeremiah 5:26

5:26 “Indeed, there are wicked scoundrels among my people.

They lie in wait like bird catchers hiding in ambush. ¹ 

They set deadly traps ²  to catch people.

Jeremiah 14:20

14:20 Lord, we confess that we have been wicked.

We confess that our ancestors have done wrong. ³ 

We have indeed ⁴  sinned against you.

Jeremiah 28:13

28:13 “Go and tell Hananiah that the Lord says, ⁵  ‘You have indeed broken the wooden yoke. But you have ⁶  only succeeded in replacing it with an iron one! ⁷ 

Jeremiah 31:27

Israel and Judah Will Be Repopulated

31:27 “Indeed, a time is coming,” ⁸  says the Lord, ⁹  “when I will cause people and animals to sprout up in the lands of Israel and Judah. ¹⁰ 

Jeremiah 31:31

31:31 “Indeed, a time is coming,” says the Lord, ¹¹  “when I will make a new covenant ¹²  with the people of Israel and Judah. ¹³ 

Jeremiah 32:17

32:17 ‘Oh, Lord God, ¹⁴  you did indeed ¹⁵  make heaven and earth by your mighty power and great strength. ¹⁶  Nothing is too hard for you!

Jeremiah 32:28

32:28 Therefore I, the Lord, say: ¹⁷  ‘I will indeed hand ¹⁸  this city over to King Nebuchadnezzar of Babylon and the Babylonian army. ¹⁹  They will capture it.

---

¹ tn The meaning of the last three words is uncertain. The pointing and meaning of the Hebrew word rendered “hiding in ambush” is debated. BDB relates the form (כְּשַׁךְ, kÿshakh) to a root שָׁכַךְ (shakhakh), which elsewhere means “decrease, abate” (cf. BDB 1013 s.v. שָׁכַךְ), and notes that this is usually understood as “like the crouching of fowlers,” but they say this meaning is dubious. HALOT 1345 s.v. I שׁוֹר questions the validity of the text and offers three proposals; the second appears to create the least textual modification, i.e., reading כְּשַׂךְ (kesakh, “as in the hiding place of (bird catchers)”; for the word שַׂךְ (sakh) see HALOT 1236 s.v. שׂךְ 4 and compare Lam 2:6 for usage. The versions do not help. The Greek does not translate the first two words of the line. The proposal given in HALOT is accepted with some hesitancy.

² tn Heb “a destroying thing.”

³ tn Heb “We acknowledge our wickedness [and] the iniquity of our [fore]fathers.” For the use of the word “know” to mean “confess,” “acknowledge” cf. BDB 394 s.v. יָדַע, Qal.1.f and compare the usage in Jer 3:13.

sn For a longer example of an individual identifying with the nation and confessing their sins and the sins of their forefathers see Ps 106.

⁴ tn This is another example of the intensive use of כִּי (ki). See BDB 472 s.v. כִּי 1.e.

⁵ tn Heb “Hananiah, ‘Thus says the Lord….” The translation uses an indirect quotation here used to eliminate one level of embedded quotation.

⁶ tn The Greek version reads “I have made/put” rather than “you have made/put.” This is the easier reading and is therefore rejected.

⁷ tn Heb “the yoke bars of wood you have broken, but you have made in its stead yoke bars of iron.”

sn This whole incident (and the preceding one in Jer 28) is symbolic. Jeremiah’s wearing of the yoke was symbolic of the Lord’s message to submit to Babylonian authority. Hananiah’s breaking of the yoke was a prediction that that authority would not last beyond two years. By breaking the yoke he was encouraging rebellion against Nebuchadnezzar’s (and hence the Lord’s) authority (cf. 27:9, 14). However, rebelling would only result in further, harsher, more irresistible measures by Nebuchadnezzar to control such rebellion.

⁸ tn Heb “Behold days are coming!” The particle “Behold” is probably used here to emphasize the reality of a fact. See the translator’s note on 1:6.

sn This same expression is found in the introduction to the Book of Consolation (Jer 30:1-3) and in the introduction to the promise of a new covenant (or covenant; 31:31). In all three passages it is emphasized that the conditions apply to both Israel and Judah. The Lord will reverse their fortunes and restore them to their lands (30:3), increase their numbers and build them up (31:27-28), and make a new covenant with them involving forgiveness of sins (31:31-34).

⁹ tn Heb “Oracle of the Lord.”

¹⁰ tn Heb “Behold, the days are coming and [= when] I will sow the house of Israel and the house of Judah with the seed of people and of animals.” For the significance of the metaphor see the study note.

sn The metaphor used here presupposes that drawn in Hos 2:23 (2:25 HT) which is in turn based on the wordplay with Jezreel (meaning “God sows”) in Hos 2:22. The figure is that of plant seed in the ground which produces a crop; here what are sown are the “seeds of people and animals.” For a similar picture of the repopulating of Israel and Judah see Ezek 36:10-11. The promise here reverses the scene of devastation that Jeremiah had depicted apocalyptically and hyperbolically in Jer 4:23-29 as judgment for Judah’s sins.

¹¹ tn Heb “Oracle of the Lord.”

¹² tn Or “a renewed covenant” (also in vv. 22-23).

¹³ tn Heb “the house of Israel and the house of Judah.”

¹⁴ tn Heb “Lord Yahweh.” For an explanation of the rendering here see the study note on 1:6.

sn The parallel usage of this introduction in Jer 1:6; 4:10; 14:13 shows that though this prayer has a lengthy introductory section of praise vv. 17-22, this prayer is really one of complaint or lament.

¹⁵ tn This is an attempt to render the Hebrew particle normally translated “behold.” See the translator’s note on 1:6 for the usage of this particle.

¹⁶ tn Heb “by your great power and your outstretched arm.” See 21:5; 27:5 and the marginal note on 27:5 for this idiom.

¹⁷ tn Heb “Thus says the Lord.” However, the speech has already been introduced as first person. So the first person style has been retained for smoother narrative style.

¹⁸ tn Heb “Behold, I will give this city into the hand of…”

¹⁹ tn Heb “The Chaldeans.” See the study note on 21:4 for further explanation.