Jeremiah 6:10

6:10 I answered, 1 

“Who would listen

if I spoke to them and warned them? 2 

Their ears are so closed 3 

that they cannot hear!

Indeed, 4  what the Lord says is offensive to them.

They do not like it at all. 5 

Jeremiah 6:13

6:13 “That is because, from the least important to the most important of them,

all of them are greedy for dishonest gain.

Prophets and priests alike,

all of them practice deceit.

Jeremiah 9:16

9:16 I will scatter them among nations that neither they nor their ancestors 6  have known anything about. I will send people chasing after them with swords 7  until I have destroyed them.’” 8 

Jeremiah 15:1

15:1 Then the Lord said to me, “Even if Moses and Samuel stood before me pleading for 9  these people, I would not feel pity for them! 10  Get them away from me! Tell them to go away! 11 

Jeremiah 16:7

16:7 No one will take any food to those who mourn for the dead to comfort them. No one will give them any wine to drink to console them for the loss of their father or mother.

Jeremiah 16:11

16:11 Then tell them that the Lord says, 12  ‘It is because your ancestors 13  rejected me and paid allegiance to 14  other gods. They have served them and worshiped them. But they have rejected me and not obeyed my law. 15 

Jeremiah 23:4

23:4 I will install rulers 16  over them who will care for them. Then they will no longer need to fear or be terrified. None of them will turn up missing. 17  I, the Lord, promise it! 18 

Jeremiah 32:37

32:37 ‘I will certainly regather my people from all the countries where I will have exiled 19  them in my anger, fury, and great wrath. I will bring them back to this place and allow them to live here in safety.

Jeremiah 41:6

41:6 Ishmael son of Nethaniah went out from Mizpah to meet them. He was pretending to cry 20  as he walked along. When he met them, he said to them, “Come with me to meet Gedaliah son of Ahikam.” 21 

Jeremiah 50:33

50:33 The Lord who rules over all 22  says,

“The people of Israel are oppressed.

So too are the people of Judah. 23 

All those who took them captive are holding them prisoners.

They refuse to set them free.

1 tn These words are not in the text but are supplied in the translation for clarity.

2 tn Or “To whom shall I speak? To whom shall I give warning? Who will listen?” Heb “Unto whom shall I speak and give warning that they may listen?”

3 tn Heb “are uncircumcised.”

4 tn Heb “Behold!”

5 tn Heb “They do not take pleasure in it.”

6 tn Heb “fathers.”

7 tn Heb “I will send the sword after them.” The sword here is probably not completely literal but refers to death by violent means, including death by the sword.

8 sn He will destroy them but not completely. See Jer 5:18; 30:11; 46:28.

9 tn The words “pleading for” have been supplied in the translation to explain the idiom (a metonymy). For parallel usage see BDB 763 s.v. עָמַד Qal.1.a and compare usage in Gen 19:27, Deut 4:10.

sn Moses and Samuel were well-known for their successful intercession on behalf of Israel. See Ps 99:6-8 and see, e.g., Exod 32:11-14, 30-34; 1 Sam 7:5-9. The Lord is here rejecting Jeremiah’s intercession on behalf of the people (14:19-22).

10 tn Heb “my soul would not be toward them.” For the usage of “soul” presupposed here see BDB 660 s.v. נֶפֶשׁ 6 in the light of the complaints and petitions in Jeremiah’s prayer in 14:19, 21.

11 tn Heb “Send them away from my presence and let them go away.”

12 tn These two sentences have been recast in English to break up a long Hebrew sentence and incorporate the oracular formula “says the Lord (Heb ‘oracle of the Lord’)” which occurs after “Your fathers abandoned me.” In Hebrew the two sentences read: “When you tell them these things and they say, ‘…’, then tell them, ‘Because your ancestors abandoned me,’ oracle of the Lord.”

13 tn Heb “fathers” (also in vv. 12, 13, 15, 19).

14 tn Heb “followed after.” See the translator’s note at 2:5 for the explanation of the idiom.

15 tn Heb “But me they have abandoned and my law they have not kept.” The objects are thrown forward to bring out the contrast which has rhetorical force. However, such a sentence in English would be highly unnatural.

16 tn Heb “shepherds.”

17 tn There are various nuances of the word פָּקַד (paqad) represented in vv. 2, 4. See Ps 8:4 (8:5 HT) and Zech 10:3 for “care for/take care of” (cf. BDB 823 s.v. פָּקַד Qal.A.1.a). See Exod 20:5; Amos 3:2; Jer 9:24; 11:22 for “punish” (cf. BDB 823 s.v. פָּקַד Qal.A.3). See 1 Kgs 20:39 and 2 Kgs 10:19 for “be missing” (cf. BDB 823 s.v. פָּקַד Niph.1).

sn There is an extended play on the Hebrew word פָּקַד which is a word with rather broad English equivalents. Here the word refers to the fault of the shepherds/rulers who have not “taken care” of the sheep/people (v. 2), the “punishment” for the evil they have done in not taking care of them (v. 2), and the fact that after the Lord assigns new shepherds/rulers over them they will be cared for in such a way that none of them “will turn up missing” (v. 4).

18 tn Heb “Oracle of the Lord.”

19 tn The verb here should be interpreted as a future perfect; though some of the people have already been exiled (in 605 and 597 b.c.), some have not yet been exiled at the time this prophesy is given (see study note on v. 1 for the date). However, contemporary English style does not regularly use the future perfect, choosing instead to use the simple future or the simple perfect as the present translation has done here.

20 tn Heb “he was weeping/crying.” The translation is intended to better reflect the situation.

21 tn Heb “Come to Gedaliah the son of Ahikam.” The words that are supplied in the translation are implicit to the situation and are added for clarity.

22 tn Heb “Yahweh of armies.” For an explanation of this title see the study note on 2:19.

23 tn Heb “Oppressed are the people of Israel and the people of Judah together,” i.e., both the people of Israel and Judah are oppressed. However, neither of these renderings is very poetic. The translation seeks to achieve the same meaning with better poetic expression.