Jeremiah 1:7
Context1:7 The Lord said to me, “Do not say, ‘I am too young.’ But go 1 to whomever I send you and say whatever I tell you.
Jeremiah 1:12
Context1:12 Then the Lord said, “You have observed correctly. This means 2 I am watching to make sure my threats are carried out.” 3
Jeremiah 4:27
Context4:27 All this will happen because the Lord said, 4
“The whole land will be desolate;
however, I will not completely destroy it.
Jeremiah 5:12
Context5:12 “These people have denied what the Lord says. 5
They have said, ‘That is not so! 6
No harm will come to us.
We will not experience war and famine. 7
Jeremiah 13:1
Context13:1 The Lord said to me, “Go and buy some linen shorts 8 and put them on. 9 Do not put them in water.” 10
Jeremiah 13:6
Context13:6 Many days later the Lord said to me, “Go at once to Perath and get 11 the shorts I ordered you to bury there.”
Jeremiah 13:15
Context13:15 Then I said to the people of Judah, 12
“Listen and pay attention! Do not be arrogant!
For the Lord has spoken.
Jeremiah 17:12
Context“Lord, from the very beginning
you have been seated on your glorious throne on high.
You are the place where we can find refuge.
Jeremiah 29:20
Context29:20 ‘So pay attention to what I, the Lord, have said, 14 all you exiles whom I have sent to Babylon from Jerusalem.’
Jeremiah 35:5
Context35:5 Then I set cups and pitchers full of wine in front of the members of the Rechabite community and said to them, “Have some wine.” 15
Jeremiah 36:11
Context36:11 Micaiah, who was the son of Gemariah and the grandson of Shaphan, heard Baruch read from the scroll everything the Lord had said. 16
Jeremiah 36:15
Context36:15 They said to him, “Please sit down and read it to us.” So Baruch sat down and read it to them. 17
Jeremiah 36:19
Context36:19 Then the officials said to Baruch, “You and Jeremiah must go and hide. You must not let anyone know where you are.” 18
Jeremiah 37:2
Context37:2 Neither he nor the officials who served him nor the people of Judah paid any attention to what the Lord said through the prophet Jeremiah. 19
Jeremiah 38:5
Context38:5 King Zedekiah said to them, “Very well, you can do what you want with him. 20 For I cannot do anything to stop you.” 21
Jeremiah 38:15
Context38:15 Jeremiah said to Zedekiah, “If I answer you, you will certainly kill me. 22 If I give you advice, you will not listen to me.”
Jeremiah 40:2
Context40:2 The captain of the royal guard took Jeremiah aside and said to him, “The Lord your God threatened this place with this disaster.
Jeremiah 40:16
Context40:16 But Gedaliah son of Ahikam said to Johanan son of Kareah, “Do not do that 23 because what you are saying about Ishmael is not true.” 24
Jeremiah 42:9
Context42:9 Then Jeremiah said to them, “You sent me to the Lord God of Israel to make your request known to him. Here is what he says to you: 25
Jeremiah 42:21
Context42:21 This day 26 I have told you what he said. 27 But you do not want to obey the Lord by doing what he sent me to tell you. 28
Jeremiah 49:35
Context49:35 The Lord who rules over all said,
“I will kill all the archers of Elam,
who are the chief source of her military might. 29
1 tn Or “For you must go and say.” The Hebrew particle כִּי (ki) is likely adversative here after a negative statement (cf. BDB 474 s.v. כִּי 3.e). The
2 tn This represents the Hebrew particle (כִּי, ki) that is normally rendered “for” or “because.” The particle here is meant to give the significance of the vision, not the rationale for the statement “you have observed correctly.”
3 tn Heb “watching over my word to do it.”
sn There is a play on the Hebrew word for “almond tree” (שָׁקֵד, shaqed), which blossoms in January/February and is the harbinger of spring, and the Hebrew word for “watching” (שֹׁקֵד, shoqed), which refers to someone watching over someone or something in preparation for action. The play on words announces the certainty and imminence of the
4 tn Heb “For this is what the
5 tn Heb “have denied the
6 tn Or “he will do nothing”; Heb “Not he [or it]!”
7 tn Heb “we will not see the sword and famine.”
8 tn The term here (אֵזוֹר, ’ezor) has been rendered in various ways: “girdle” (KJV, ASV), “waistband” (NASB), “waistcloth” (RSV), “sash” (NKJV), “belt” (NIV, NCV, NLT), and “loincloth” (NAB, NRSV, NJPS, REB). The latter is more accurate according to J. M. Myers, “Dress and Ornaments,” IDB 1:870, and W. L. Holladay, Jeremiah (Hermeneia), 1:399. It was a short, skirt-like garment reaching from the waist to the knees and worn next to the body (cf. v. 9). The modern equivalent is “shorts” as in TEV/GNB, CEV.
sn The linen shorts (Heb “loincloth”) were representative of Israel and the wearing of them was to illustrate the
9 tn Heb “upon your loins.” The “loins” were the midriff of the body from the waist to the knees. For a further discussion including the figurative uses see, IDB, “Loins,” 3:149.
10 tn Or “Do not ever put them in water,” i.e., “Do not even wash them.”
sn The fact that the garment was not to be put in water is not explained. A possible explanation within the context is that it was to be worn continuously, not even taken off to wash it. That would illustrate that the close relationship that the
11 tn Heb “Get from there.” The words “from there” are not necessary to the English sentence. They would lead to a redundancy later in the verse, i.e., “from there…bury there.”
12 tn The words “Then I said to the people of Judah” are not in the text but are implicit from the address in v. 15 and the content of v. 17. They are supplied in the translation for clarity to show the shift from the
13 tn The words, “Then I said” are not in the text. They are supplied in the translation for clarity to show the shift in speaker.
sn The
14 tn Heb “pay attention to the word of the
15 tn Heb “Drink wine.”
16 tn Heb “Micaiah son of Gemariah son of Shaphan heard all the words of the
17 tn Or “‘to us personally’…to them personally”; Heb “‘in our ears’…in their ears.” Elsewhere this has been rendered “in the hearing of” or “where they could hear.” All three of those idioms sound unnatural in this context. The mere personal pronoun seems adequate.
18 tn The verbs here are both direct imperatives but it sounds awkward to say “You and Jeremiah, go and hide” in contemporary English. The same force is accomplished by phrasing the statement as strong advice.
19 sn These two verses (37:1-2) are introductory to chs. 37–38 and are intended to characterize Zedekiah and his regime as disobedient just like Jehoiakim and his regime had been (Jer 36:27; cf. 2 Kgs 24:19-20). This characterization is important because Zedekiah is portrayed in the incidents that follow in 37–38 as seeking the
20 tn Heb “Behold, he is in your hands [= power/control].”
21 tn Heb “For the king cannot do a thing with/against you.” The personal pronoun “I” is substituted in the English translation due to differences in style; Hebrew style often uses the third person or the title in speaking of oneself but English rarely if ever does. Compare the common paraphrasis of “your servant” for “I” in Hebrew (cf. BDB 714 s.v. עֶבֶד 6 and usage in 1 Sam 20:7, 8) and compare the usage in Pss 63:11 (63:12 HT); 61:6 (61:7 HT) where the king is praying for himself. For the meaning of יָכֹל (yakhol) as “to be able to do anything,” see BDB 407 s.v. יָכֹל 1.g.
22 tn Or “you will most certainly kill me, won’t you?” Heb “Will you not certainly kill me?” The question is rhetorical and expects a positive answer. In situations like this BDB s.v. לֹא 4.b(β) says that הֲלֹא (halo’) “has a tendency to become little more than an affirmative particle, declaring with some rhetorical emphasis what is, or might be, well known.” The idea of certainty is emphasized here by the addition of the infinitive absolute before the finite verb (Joüon 2:422 §123.e).
23 tn Heb “this thing.”
24 tn Heb “is false” or “is a lie.”
25 tn Heb “Thus says the
sn Their “request” is that Jeremiah would tell them where to go and what to do (v. 3).
26 tn Or “Today.”
27 tn The words “what he said” are not in the text but are implicit and seem necessary for clarity.
28 tn Heb “But you have not hearkened to the voice of [idiomatic for “obeyed” see BDB 1034 s.v. שָׁמַע Qal.1.m] the
29 tn Heb “I will break the bow of Elam, the chief source of their might.” The phrase does not mean that God will break literal bows or that he will destroy their weapons (synecdoche of species for genus) or their military power (so Hos 1:5). Because of the parallelism, the “bow” here stands for the archers who wield the bow, and were the strongest force (or chief contingent) in their military.