Jeremiah 6:21

6:21 So, this is what the Lord says:

‘I will assuredly make these people stumble to their doom.

Parents and children will stumble and fall to their destruction.

Friends and neighbors will die.’

Jeremiah 11:22

11:22 So the Lord who rules over all said, “I will surely punish them! Their young men will be killed in battle. Their sons and daughters will die of starvation.

Jeremiah 16:6

16:6 Rich and poor alike will die in this land. They will not be buried or mourned. People will not cut their bodies or shave off their hair to show their grief for them.

Jeremiah 20:6

20:6 You, Pashhur, and all your household will go into exile in Babylon. You will die there and you will be buried there. The same thing will happen to all your friends to whom you have prophesied lies.’”

Jeremiah 21:9

21:9 Those who stay in this city will die in battle or of starvation or disease. Those who leave the city and surrender to the Babylonians who are besieging it will live. They will escape with their lives. 10 

Jeremiah 22:26

22:26 I will force you and your mother who gave you birth into exile. You will be exiled to 11  a country where neither of you were born, and you will both die there.

Jeremiah 26:8

26:8 Jeremiah had just barely finished saying all the Lord had commanded him to say to all the people. All at once some 12  of the priests, the prophets, and the people grabbed him and shouted, “You deserve to die! 13 

Jeremiah 26:16

26:16 Then the officials and all the people rendered their verdict to the priests and the prophets. They said, 14  “This man should not be condemned to die. 15  For he has spoken to us under the authority of the Lord our God.” 16 

Jeremiah 27:10

27:10 Do not listen to them, 17  because their prophecies are lies. 18  Listening to them will only cause you 19  to be taken far away from your native land. I will drive you out of your country and you will die in exile. 20 

Jeremiah 27:13

27:13 There is no reason why you and your people should die in war 21  or from starvation or disease! 22  That’s what the Lord says will happen to any nation 23  that will not be subject to the king of Babylon.

Jeremiah 28:16

28:16 So the Lord says, ‘I will most assuredly remove 24  you from the face of the earth. You will die this very year because you have counseled rebellion against the Lord.’” 25 

Jeremiah 37:20

37:20 But now please listen, your royal Majesty, 26  and grant my plea for mercy. 27  Do not send me back to the house of Jonathan, the royal secretary. If you do, I will die there.” 28 

Jeremiah 38:2

38:2 “The Lord says, ‘Those who stay in this city will die in battle or of starvation or disease. 29  Those who leave the city and surrender to the Babylonians 30  will live. They will escape with their lives.’” 31 

Jeremiah 42:16-17

42:16 the wars you fear will catch up with you there in the land of Egypt. The starvation you are worried about will follow you there to 32  Egypt. You will die there. 33  42:17 All the people who are determined to go and settle in Egypt will die from war, starvation, or disease. No one will survive or escape the disaster I will bring on them.’

Jeremiah 44:27

44:27 I will indeed 34  see to it that disaster, not prosperity, happens to them. 35  All the people of Judah who are in the land of Egypt will die in war or from starvation until not one of them is left.

tn This is an attempt to render the Hebrew particle rendered “behold” joined to the first person pronoun.

tn Heb “I will put stumbling blocks in front of these people.” In this context the stumbling blocks are the invading armies.

tn The words “and fall to their destruction” are implicit in the metaphor and are supplied in the translation for clarity.

tn Heb “Yahweh of armies.”

sn For the significance of the term see the notes at 2:19 and 7:3.

tn Heb “Behold I will.” For the function of this particle see the translator’s note on 1:6.

tn Heb “will die by the sword.” Here “sword” stands contextually for “battle” while “starvation” stands for death by starvation during siege.

sn These were apparently pagan customs associated with mourning (Isa 15:2; Jer 47:5) which were forbidden in Israel (Lev 19:8; 21:5) but apparently practiced anyway (Jer 41:5).

tn Heb “all who live in your house.” This included his family and his servants.

sn As a member of the priesthood and the protector of order in the temple, Pashhur was undoubtedly one of those who promulgated the deceptive belief that the Lord’s presence in the temple was a guarantee of Judah’s safety (cf. 7:4, 8). Judging from the fact that two other men held the same office after the leading men in the city were carried into exile in 597 b.c. (see Jer 29:25-26 and compare 29:1-2 for the date and 2 Kgs 24:12-16 for the facts), this prophecy was probably fulfilled in 597. For a similar kind of oracle of judgment see Amos 7:10-17.

10 tn Heb “his life will be to him for spoil.”

sn Spoil was what was carried off by the victor (see, e.g., Judg 5:30). Those who surrendered to the Babylonians would lose their property, their freedom, and their citizenship but would at least escape with their lives. Jeremiah was branded a traitor for this counsel (cf. 38:4) but it was the way of wisdom since the Lord was firmly determined to destroy the city (cf. v. 10).

11 tn Heb “I will hurl you and your mother…into another land where…” The verb used here is very forceful. It is the verb used for Saul throwing a spear at David (1 Sam 18:11) and for the Lord unleashing a violent storm on the sea (Jonah 1:4). It is used both here and in v. 28 for the forceful exile of Jeconiah and his mother.

12 tn The translation again represents an attempt to break up a long complex Hebrew sentence into equivalent English ones that conform more to contemporary English style: Heb “And as soon as Jeremiah finished saying all that…the priests…grabbed him and said…” The word “some” has been supplied in the translation, because obviously it was not all the priests, the prophets, and all the people, but only some of them. There is, of course, rhetorical intent here to show that all were implicated, although all may not have actually participated. (This is a common figure called synecdoche where all is put for a part – all for all kinds or representatives of all kinds. See E. W. Bullinger, Figures of Speech, 614-19, and compare usage in Acts 10:12; Matt 3:5.)

13 tn Or “You must certainly die!” The construction here is again emphatic with the infinitive preceding the finite verb (cf. Joüon 2:423 §123.h, and compare usage in Exod 21:28).

14 tn Heb “Then the officials and all the people said to the priests and the prophets…”

15 sn Contrast v. 11.

16 tn Heb “For in the name of the Lord our God he has spoken to us.” The emphasis is on “in the name of…”

sn The priests and false prophets claimed that they were speaking in the Lord’s name (i.e., as his representatives and with his authority [see 1 Sam 25:9; 1 Kgs 21:8 and cf. the study note on Jer 23:27]) and felt that Jeremiah’s claims to be doing so were false (see v. 9). Jeremiah (and the Lord) charged that the opposite was the case (cf. 14:14-15; 23:21). The officials and the people, at least at this time, accepted his claims that the Lord had sent him (vv. 12, 15).

17 tn The words “Don’t listen to them” have been repeated from v. 9a to pick up the causal connection between v. 9a and v. 10 that is formally introduced by a causal particle in v. 10 in the original text.

18 tn Heb “they are prophesying a lie.”

19 tn Heb “lies will result in your being taken far…” (לְמַעַן [lÿmaan] + infinitive). This is a rather clear case of the particle לְמַעַן introducing result (contra BDB 775 s.v. מַעַן note 1. There is no irony in this statement; it is a bold prediction).

20 tn The words “out of your country” are not in the text but are implicit in the meaning of the verb. The words “in exile” are also not in the text but are implicit in the context. These words have been supplied in the translation for clarity.

21 tn Heb “with/by the sword.”

22 tn Heb “Why should you and your people die…?” The rhetorical question expects the answer made explicit in the translation, “There is no reason!”

23 tn Heb “…disease according to what the Lord spoke concerning the nation that…”

24 sn There is a play on words here in Hebrew between “did not send you” and “will…remove you.” The two verbs are from the same root word in Hebrew. The first is the simple active and the second is the intensive.

25 sn In giving people false assurances of restoration when the Lord had already told them to submit to Babylon, Hananiah was really counseling rebellion against the Lord. What Hananiah had done was contrary to the law of Deut 13:6 and was punishable by death.

26 tn Heb “My lord, the king.”

27 tn Heb “let my plea for mercy fall before you.” I.e., let it come before you and be favorably received (= granted; by metonymical extension).

28 tn Or “So that I will not die there,” or “or I will die there”; Heb “and I will not die there.” The particle that introduces this clause (וְלֹא) regularly introduces negative purpose clauses after the volitive sequence (אַל [’al] + jussive here) according to GKC 323 §109.g. However, purpose and result clauses in Hebrew (and Greek) are often indistinguishable. Here the clause is more in the nature of a negative result.

29 tn Heb “by sword, by starvation, or by disease.”

30 tn Heb “those who go out to the Chaldeans.” For the rendering “Babylonians” for “Chaldeans” see the study note on 21:4.

31 tn Heb “his life will be to him for spoil and he will live.” For the meaning of this idiom see the study note on 21:9. The words and “he will live” have been left out of the translation because they are redundant after “will live” and “they will escape with their lives.”

sn See Jer 21:9 for this prophecy.

32 tn Or “will follow you right into Egypt,” or “will dog your steps all the way to Egypt”; Heb “cling after.” This is the only case of this verb with this preposition in the Qal stem. However, it is used with this preposition several times in the Hiphil, all with the meaning of “to pursue closely.” See BDB 180 s.v. דָּבַק Hiph.2 and compare Judg 20:45; 1 Sam 14:22; 1 Chr 10:2.

33 tn The repetition of the adverb “there” in the translation of vv. 14, 16 is to draw attention to the rhetorical emphasis on the locale of Egypt in the original text of both v. 14 and v. 16. In v. 14 they say, “to the land of Egypt we will go…and there we will live.” In v. 16 God says, “wars…there will catch up with you…the hunger…there will follow after you…and there you will die.” God rhetorically denies their focus on Egypt as a place of safety and of relative prosperity. That can only be found in Judah under the protective presence of the Lord (vv. 10-12).

34 tn Heb “Behold I.” For the use of this particle see the translator’s note on 1:6. Here it announces the reality of a fact.

35 tn Heb “Behold, I am watching over them for evil/disaster/harm not for good/prosperity/ blessing.” See a parallel usage in 31:28.