Jeremiah — Semantic Analysis (Phase 1, Step 1)

English → German Language Package | Full-Book Coverage

Curriculum: Jeremiah Core passage: Jeremiah 31:31–34 Destination language: German Baseline authority: Romans Language Package (translation_memory.json, bible_term_registry.json) — all overlapping terms below reuse the baseline German rendering exactly, per the hard rule governing this pipeline.

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0. Methodological Note: Original Language

Jeremiah is a book of the Hebrew Bible (Tanakh), composed in Biblical Hebrew (עִבְרִית מִקְרָאִית) with a few Aramaic-adjacent formulaic elements, not in Koine Greek. Koine Greek enters this book’s transmission history only secondarily, through the Septuagint (LXX), an ancient Greek translation that is textually significant here because LXX Jeremiah is roughly one-eighth shorter than the Hebrew Masoretic Text (MT) and arranges the Oracles Against the Nations (MT chs. 46–51) in a different position and order (after 25:13). This is a genuine textual-critical fact translators and reviewers must know, parallel in kind to the Mark 16:9-20 / John 7:53-8:11 textual notes already flagged in this pipeline’s Gospel packages.

This analysis therefore proceeds as follows:

• Original word field = Biblical Hebrew, with standard scholarly transliteration.
• Where the Greek New Testament directly quotes or depends on a Jeremiah passage (notably Hebrews 8:8-12 and Hebrews 10:16-17, which quote Jeremiah 31:31-34 from the LXX using καινὴ διαθήκη, kainē diathēkē, “new covenant”), the Koine Greek receptor-term is given as a secondary field, since it is the direct bridge to this pipeline’s existing NT German terminology (Bund) and to the single largest German-specific risk in this whole curriculum (see §1, “new_covenant”).
• All German renderings must match the baseline translation_memory.json exactly wherever a baseline entry already exists (e.g., covenant → Bund; righteousness → Gerechtigkeit; gentiles → Heiden; holy → heilig; called → berufen; prophet → Prophet; election → Erwählung; repentance → Buße; freedom → Freiheit; circumcision → Beschneidung).

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1. CORE PASSAGE — Jeremiah 31:31–34 (Verse-by-Verse)

This is the single most load-bearing passage in the Jeremiah curriculum and the theological hinge of “The New Covenant” doctrine. Every term below receives full treatment.

Jeremiah 31:31

“Behold, the days are coming, declares the LORD, when I will make a new covenant with the house of Israel and the house of Judah.”

Field	Content
Term	days are coming (eschatological formula)
Original	הִנֵּה יָמִים בָּאִים (hinneh yamim ba’im)
Transliteration	hinneh yamim ba’im
Literal meaning	”Behold, days [are] coming”
Semantic range	A fixed prophetic-eschatological introduction formula (cf. Jer 16:14; 23:5; 30:3; 33:14; Amos 9:13) signaling a decisive, divinely-initiated future turning point, not a vague “someday.”
English variants	”The days are coming,” “the time is coming,” “behold, days are coming”
Contextual theological meaning	Marks 31:31-34 as a formal prophetic oracle inaugurating a genuinely new redemptive-historical era, not a poetic aside.
German rendering & risk	”Siehe, es kommen Tage” (Luther-tradition rendering, widely retained in Luther 2017 and Einheitsübersetzung). Risk: Low. Stable formulaic German across confessions.

Field	Content
Term	declares the LORD (oracle formula)
Original	נְאֻם־יְהוָה (ne’um-YHWH)
Transliteration	ne’um-YHWH
Literal meaning	”utterance/declaration of YHWH”
Semantic range	A technical prophetic-speech marker (occurs ~175x in Jeremiah alone, the highest concentration in the OT) certifying the following words as direct divine speech, distinct from the prophet’s own commentary.
English variants	”declares the LORD,” “says the LORD,” “thus says the LORD” (distinct formula, see below)
Contextual theological meaning	Guarantees divine authorship and authority of the new-covenant promise itself.
German rendering & risk	”spricht der HERR”. Risk: Low. Standard, stable across German Bible traditions; reuses baseline lord → Herr (Critical risk noted at word-level below, not at formula-level).

Field	Content
Term	new covenant
Original	בְּרִית חֲדָשָׁה (berit chadashah); Greek receptor (Heb 8:8) καινὴ διαθήκη (kainē diathēkē)
Transliteration	berit chadashah
Literal meaning	”covenant new/fresh”
Semantic range	berit = a solemn, binding relational bond sealed by oath and/or blood, not a bare legal contract (baseline covenant entry already establishes this for German). chadash ranges from “brand new/unprecedented” to “renewed/refreshed” — the term itself does not settle whether this is a wholly different covenant or a renewal of the Abrahamic/Mosaic covenant relationship; the surrounding contrast in v.32 (“not like the covenant… with their fathers”) argues for genuine newness in kind, not merely renewal in degree.
English variants	”new covenant,” “new testament” (older English, esp. KJV heading tradition)
Contextual theological meaning	The theological center of the whole book and the Christian doctrinal bridge to the Lord’s Supper words of institution (already established in this pipeline: words_of_institution, Matt 26:26-28) and to Hebrews 8-9’s argument that Christ’s ministry supersedes the Sinai covenant’s mediatorial system.
German rendering & risk	”neuer Bund.” Risk: CRITICAL — the single highest-density German-specific collision risk in this entire curriculum. German “Bund” (covenant) and “Testament” are historically the same word (Latin testamentum translates diathēkē/berit), but modern German has split them: “Bund” is used for the living covenant-relationship sense (as already fixed in the Romans baseline), while “Testament” in ordinary contemporary German usage means (a) the book division “Neues Testament” (the NT canon) or (b) a last will (Testament = legal will, as in “sein Testament machen”). A careless or literal rendering (“das Neue Testament” for Jer 31:31’s promise) risks readers hearing either “the book of the New Testament” or “a legal will,” both of which flatten the living-relationship sense that “Bund” preserves. Mandatory rule: always render as “neuer Bund,” never “Neues Testament,” in this doctrinal context — reserve “Neues Testament” strictly for the biblical-canon sense. This must be flagged for every occurrence.

Field	Content
Term	house of Israel / house of Judah
Original	בֵּית יִשְׂרָאֵל / בֵּית יְהוּדָה (beit Yisra’el / beit Yehudah)
Transliteration	beit Yisra’el / beit Yehudah
Literal meaning	”house of Israel” / “house of Judah”
Semantic range	”House” (bayit) denotes a kinship-political entity, not a building; naming both houses together signals reunification of the divided northern (Israel) and southern (Judah) kingdoms under the new covenant.
English variants	”house of Israel and house of Judah,” “Israel and Judah”
Contextual theological meaning	The new covenant is not narrowly for Judah alone (the audience of Jeremiah’s own day) but for the whole reunited covenant people — anticipatory of the later NT extension to Gentile inclusion, though the text itself does not yet make that extension explicit.
German rendering & risk	”Haus Israel” / “Haus Juda.” Reuses baseline israel → Israel exactly (baseline Medium risk noted: modern German post-Holocaust Staatsräson discourse tends to collapse biblical Israel into the modern nation-state; this passage’s “house of Israel” must be kept explicitly as the covenant-people referent of Jeremiah’s own historical audience, not a claim about 21st-century geopolitics). Risk: Medium, inherited directly from the baseline israel entry.

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Jeremiah 31:32

“not like the covenant that I made with their fathers on the day I took them by the hand to bring them out of the land of Egypt, because they broke my covenant, though I was their husband, declares the LORD.”

Field	Content
Term	took them by the hand / brought out of Egypt
Original	הֶחֱזִיקְתִּי בְּיָדָם… לְהוֹצִיאָם מֵאֶרֶץ מִצְרָיִם
Transliteration	hecheziqti beyadam… lehotsi’am me’erets Mitsrayim
Literal meaning	”I seized/held them by their hand… to bring them out from the land of Egypt”
Semantic range	Exodus-deliverance idiom; “held by the hand” conveys parental/marital tenderness and guidance, not mere legal transaction.
English variants	”led them by the hand,” “took them by the hand”
Contextual theological meaning	Grounds the old (Sinai/Mosaic) covenant in the Exodus deliverance — establishing the contrast basis for v.31’s newness claim.
German rendering & risk	”sie bei der Hand nahm… aus Ägypten herauszuführen.” Risk: Low. Concrete, stable exodus vocabulary; standard German “Ägypten” per established Bible-name convention.

Field	Content
Term	broke (my covenant)
Original	הֵפֵרוּ (heferu, root פָּרַר parar)
Transliteration	heferu
Literal meaning	”they broke/annulled/frustrated”
Semantic range	Legal-covenantal breach vocabulary — nullifying a binding agreement, distinct from merely “disappointing” someone; the same root underlies covenant-curse language elsewhere in the OT.
English variants	”broke,” “violated,” “annulled”
Contextual theological meaning	Names Israel’s own covenant unfaithfulness (directly feeding the “Judgment for Covenant Unfaithfulness and Idolatry” doctrine) as the reason the old covenant arrangement failed to produce lasting fidelity — setting up why the new covenant’s mechanism (v.33, law written on the heart) must differ.
German rendering & risk	”gebrochen haben” (sie haben meinen Bund gebrochen). Risk: Medium. Natural, forceful German; no collision risk, but reviewers should ensure the verb retains full legal-breach force rather than softening to a vague “sie hielten sich nicht daran” (they didn’t keep to it).

Field	Content
Term	though I was their husband
Original	וְאָנֹכִי בָּעַלְתִּי בָם (ve’anochi ba’alti vam)
Transliteration	ve’anochi ba’alti vam
Literal meaning	Disputed: (a) “though/and I was husband/lord to them” (root בעל ba’al, “to be master/husband of”), or (b) an emended/alternate reading behind the LXX’s “I disregarded/rejected them” (ἠμέλησα, cf. also the Vulgate’s tradition)
Semantic range	If (a): continues Jeremiah’s dominant marriage metaphor for the covenant (established already in chs. 2-3 — Israel as unfaithful wife), so “husband” carries covenant-loyalty and headship overtones (note the same consonantal root as the idol-name Baal, a deliberate irony many scholars note: YHWH is Israel’s true “ba’al/husband,” in contrast to the false Baal she pursued). If (b): stresses divine grief/rejection at the breach rather than divine covenant-headship.
English variants	”though I was their husband” (ESV, NIV, majority tradition); “I had rejected them” / “I turned away from them” / “I disregarded them” (LXX-dependent renderings, cf. Heb 8:9 quoting the LXX form)
Contextual theological meaning	A genuinely disputed textual/translation choice with real doctrinal weight: does the verse emphasize God’s steadfast covenant-headship despite Israel’s breach, or God’s grieved response to that breach? Hebrews 8:9 (quoting LXX) follows the “disregarded” sense.
German rendering & risk	Luther tradition: “obwohl ich doch ihr Herr war” / revised Luther 2017: “obwohl ich mich ihrer als Herr angenommen hatte.” Einheitsübersetzung (following LXX/Hebrews): closer to “obwohl ich mich nicht mehr um sie kümmerte.” Risk: HIGH — flag for mandatory theologian review. This is a genuine MT/LXX text-tradition divergence directly relevant to how Hebrews 8:9 is later taught alongside this passage; teaching material must explicitly note both traditions rather than silently picking one, so students are not confused when comparing Jeremiah 31 to Hebrews 8.

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Jeremiah 31:33

“For this is the covenant that I will make with the house of Israel after those days, declares the LORD: I will put my law within them, and I will write it on their hearts. And I will be their God, and they shall be my people.”

Field	Content
Term	law
Original	תּוֹרָה (torah)
Transliteration	torah
Literal meaning	”instruction, teaching” (root יָרָה yarah, “to point/direct/teach”)
Semantic range	Far broader than the English/German legal-code sense of “law”: encompasses divine instruction, teaching, and the whole Pentateuchal revelation of God’s will and character, not merely a list of statutes.
English variants	”law,” “instruction,” “teaching”
Contextual theological meaning	The content of the new covenant is the same divine instruction as before (this is covenant continuity, not replacement of God’s moral will) — what changes is its location and mode of reception (v.33b), not its substance.
German rendering & risk	Reuses baseline law → Gesetz exactly (baseline: High risk, “Gesetz und Evangelium” is a load-bearing Lutheran hermeneutical dialectic). Risk: High, inherited directly. Teaching material must clarify that Jeremiah’s torah carries the fuller “instruction/teaching” sense, not only the narrower legal-code sense German “Gesetz” can default to — otherwise “Gesetz” risks being heard purely as Lutheran “Gesetz” (that which condemns, per Law/Gospel dialectic) rather than as the content of a gracious new-covenant gift. This tension must be actively taught, not silently resolved.

Field	Content
Term	write on their hearts
Original	וְעַל־לִבָּם אֶכְתְּבֶנָּה (ve’al-libbam ekhtevennah)
Transliteration	ve’al-libbam ekhtevennah
Literal meaning	”and upon their heart I will write it”
Semantic range	lev (heart) in Hebrew anthropology is the integrated center of mind, will, and moral decision-making — not primarily the seat of emotion as in modern colloquial usage. “Write” evokes the Sinai stone tablets (Exod 31:18; 34:1) — the covenant’s exterior, external inscription is now made interior.
English variants	”write it on their hearts,” “put it within their hearts,” “inscribe it upon their hearts”
Contextual theological meaning	The defining mechanism-difference between old and new covenant: internal, Spirit-enabled transformation replacing external tablet-based instruction that the people could (and did) violate. This is the direct textual root of the whole “New Covenant” doctrine and connects backward to Jeremiah 4:4 and 9:26’s “uncircumcised heart” language and forward to Ezekiel 36:26-27’s “new heart, new spirit.”
German rendering & risk	”werde es in ihr Herz schreiben.” Risk: HIGH. “Herz” in contemporary colloquial German risks a sentimental/emotional-only reading (“etwas zu Herzen nehmen,” “aus vollem Herzen”) that under-represents the Hebrew lev’s cognitive-volitional breadth. Teaching material must explicitly gloss “Herz” here as the whole inner person — mind, will, and affection together — not feeling alone. No baseline entry exists for “heart”; this document establishes Herz as the German curriculum term, Risk High, doctrine “The New Covenant.”

Field	Content
Term	I will be their God, and they shall be my people (covenant formula)
Original	וְהָיִיתִי לָהֶם לֵאלֹהִים וְהֵמָּה יִהְיוּ־לִי לְעָם
Transliteration	vehayiti lahem l’Elohim vehemah yihyu-li l’am
Literal meaning	”and I will be to them for God, and they will be to me for a people”
Semantic range	The classic Old Testament “covenant formula” (Bundesformel), recurring verbatim or near-verbatim at Exod 6:7, Lev 26:12, Ezek 36:28, 37:27 — a fixed liturgical-theological refrain expressing mutual covenant belonging, not a one-time statement unique to this passage.
English variants	”I will be their God, and they will be my people”
Contextual theological meaning	Confirms that the new covenant is not a discontinuous replacement relationship but the deepened fulfillment of the same covenant-belonging promised throughout Israel’s history — now made unbreakable by its internalized mechanism.
German rendering & risk	”Ich werde ihr Gott sein, und sie werden mein Volk sein.” Risk: Medium. Stable, recognizable German covenant-formula phrasing; reuses baseline god → Gott (Critical risk inherited: German’s growing konfessionslos population may hear this as impersonal cultural-historical vocabulary rather than a living covenant claim — teaching material should make the relational, not merely propositional, force explicit).

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Jeremiah 31:34

“And no longer shall each one teach his neighbor and each his brother, saying, ‘Know the LORD,’ for they shall all know me, from the least of them to the greatest, declares the LORD. For I will forgive their iniquity, and I will remember their sin no more.”

Field	Content
Term	know (the LORD)
Original	דְּעוּ אֶת־יְהוָה (imperative, de’u et-YHWH); כֻּלָּם יֵדְעוּ אֹתִי (kullam yed’u oti)
Transliteration	de’u et-YHWH / kullam yed’u oti
Literal meaning	”know the LORD” / “all of them will know me”
Semantic range	Hebrew yada (to know) denotes relational, experiential, covenantal knowledge — the same verb used for marital intimacy (Gen 4:1) and for God’s covenant-choosing of a people (Amos 3:2) — not merely intellectual/propositional knowledge-that.
English variants	”know the LORD,” “know me”
Contextual theological meaning	Under the new covenant, covenant-knowledge of God will be immediate and universal among covenant members (no longer mediated solely by a teaching class), a direct consequence of the internalized law of v.33. This is the interpretive background for John’s Gospel’s programmatic use of “knowing” language (already flagged in this pipeline via John’s Christology terms) and for the whole trajectory culminating in the Spirit’s indwelling ministry.
German rendering & risk	”erkennen” (den HERRN erkennen / sie alle werden mich erkennen). Risk: HIGH. German “erkennen” can default to a purely cognitive/epistemic sense (“etwas erkennen” = to recognize/perceive a fact), risking under-translation of the Hebrew’s relational-experiential depth. No baseline entry exists; this document establishes erkennen (with mandatory teaching gloss toward relational, not merely cognitive, knowledge) as the Jeremiah-curriculum term, parallel to the baseline’s caution on faith (Glaube) against generic “Weltanschauung” flattening. Doctrine: “The New Covenant,” secondarily “Individual Responsibility” (see below).

Field	Content
Term	from the least of them to the greatest
Original	מִקְּטַנָּם וְעַד־גְּדוֹלָם (miqqetannam ve’ad-gedolam)
Transliteration	miqqetannam ve’ad-gedolam
Literal meaning	”from their small [ones] and up to their great [ones]“
Semantic range	A merism (paired extremes standing for the whole range) expressing total social inclusivity — no social class, age, or status is exempt.
English variants	”from the least to the greatest,” “from the smallest to the greatest”
Contextual theological meaning	Directly grounds “Individual Responsibility”: covenant knowledge of God is no longer class-mediated (priest/scribe teaching the untaught) but personally accessible to every member of the covenant community regardless of social standing — the same egalitarian logic underlying Jeremiah 31:29-30’s “each shall die for his own sin” earlier in the chapter.
German rendering & risk	”vom Kleinsten bis zum Größten.” Risk: Low. Transparent merism, natural German idiom, no collision risk.

Field	Content
Term	forgive
Original	אֶסְלַח (eslach, root סָלַח salach)
Transliteration	eslach
Literal meaning	”I will forgive/pardon”
Semantic range	Salach is used in the Hebrew Bible exclusively of divine forgiveness (never a human forgiving another human — humans “forgive” using different verbs), marking this as a specifically theological, not merely interpersonal, pardon. Distinct from “bear/carry away” (nasa) used elsewhere for sin-bearing.
English variants	”forgive,” “pardon”
Contextual theological meaning	The new covenant’s climactic benefit: definitive divine forgiveness as the ground making internalized law-keeping possible — echoed in the Words of Institution (“for the forgiveness of sins,” already established in this pipeline at Matthew 26:28) and in Hebrews 8:12/10:17-18’s argument that this forgiveness is what renders further sin-offering unnecessary.
German rendering & risk	”vergeben” (ich werde ihre Schuld vergeben). Risk: CRITICAL. Reuses the verb already established in this pipeline’s authority_to_forgive_sins entry (Matt 9:2, “Dir sind deine Sünden vergeben”) — consistency across Jeremiah and the Gospels’ forgiveness language is mandatory. Flag every occurrence for theologian review per the existing pipeline discipline for forgiveness-of-sins language, and ensure “vergeben” here is not confused with the weaker everyday sense (“Entschuldigung, ich vergebe dir” for minor social offenses) that could trivialize the covenantal-atonement weight of this specific promise.

Field	Content
Term	iniquity
Original	עֲוֹנָם (avonam, root עָוֹן avon)
Transliteration	avonam
Literal meaning	”their iniquity/guilt”
Semantic range	Avon denotes guilt in the fuller sense of both the wrongdoing and its resultant liability/culpability — broader than a single act of sin (chatta’ah, see below), closer to accumulated moral guilt.
English variants	”iniquity,” “guilt,” “wrongdoing”
Contextual theological meaning	Names the totality of accumulated covenant-guilt (not merely isolated acts) that the new covenant’s forgiveness definitively removes.
German rendering & risk	”Schuld” (ihre Schuld). Risk: Medium. No baseline entry exists for this specific Hebrew term; German “Schuld” is a strong, doctrinally sound choice (covers both moral guilt and, secondarily, financial-debt metaphor useful for later atonement teaching, cf. baseline’s certificate_of_debt/Schuldschein entry from Colossians). Distinguish clearly from sin (Sünde, baseline term, see next) in teaching material — Jeremiah pairs both nouns for rhetorical fullness, not redundancy.

Field	Content
Term	remember (no more)
Original	אֶזְכֹּר־עוֹד (ezkor-od, negated: לֹא אֶזְכֹּר־עוֹד)
Transliteration	lo ezkor-od
Literal meaning	”I will not remember again/anymore”
Semantic range	Hebrew zakar (remember) in covenant contexts is not mere mental recall but active, effectual recollection that triggers a corresponding action (God “remembering” a covenant means God acting on it, cf. Gen 8:1, 9:15). “Not remembering” sin is therefore a judicial/relational declaration of non-prosecution, not a claim that God suffers amnesia.
English variants	”remember their sin no more,” “will not remember,” “will remember no more”
Contextual theological meaning	Completes the forgiveness promise with permanence: the new covenant’s forgiveness is not provisional or repeatable-and-revocable but final — the direct textual basis for Hebrews 10:17-18’s argument that no further sin-offering remains necessary.
German rendering & risk	”nicht mehr gedenken” (ich werde ihrer Sünde nicht mehr gedenken). Risk: High. Must be taught explicitly as judicial, effectual non-remembrance (“God will act as though the record no longer exists”), not a literal metaphysical claim about divine memory limitation — guard against a naively literalistic misreading in catechesis, parallel to how providence (Vorsehung) already requires guarding against a deist misreading in the baseline.

Field	Content
Term	sin
Original	חַטָּאתָם (chatta’tam, root חָטָא chata)
Transliteration	chatta’tam
Literal meaning	”their sin” (root meaning “to miss the mark”)
Semantic range	Reuses the baseline sin sense exactly.
English variants	”sin,” “sins”
Contextual theological meaning	Paired with avon (iniquity) above for rhetorical completeness — both the guilt and the specific transgressions are covered by the new covenant’s forgiveness.
German rendering & risk	Reuses baseline sin → Sünde exactly. Risk: Medium, inherited directly from baseline (colloquial German trivializes “Sünde,” e.g., “eine Sünde” for a minor dietary indulgence — the same caution applies here with full force).

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2. Chapter-by-Chapter Study, Jeremiah 1–52

Chapters not listed as introducing new terms explicitly reuse vocabulary already established in prior chapters or in the Romans baseline; this is noted at the start of each such chapter’s entry per the PRD’s full-coverage mandate.

Chapter 1 — The Call of Jeremiah

Term	Original	Translit.	Literal meaning	Semantic range	English variants	Theological meaning	German rendering & risk
knew (foreknowledge)	יְדַעְתִּיךָ (yeda’ticha)	yeda’ticha	”I knew you”	Relational/elective foreknowledge (root yada, cf. §1 above), not mere cognitive awareness	”I knew you,” “I formed you”	Establishes divine sovereign initiative in calling Jeremiah before birth — grounds “God’s Sovereign Plans” doctrine from the book’s opening verse	”ich kannte dich” / better: “ich habe dich erkannt.” Risk: High — same erkennen/cognitive-flattening risk as §1’s “know the LORD”; must be taught as elective, relational foreknowledge.
consecrated / set apart	הִקְדַּשְׁתִּיךָ (hiqdashticha)	hiqdashticha	”I have sanctified/set you apart”	Same root as baseline holy (qadosh/ἅγιος family)	“consecrated,” “set apart,” “appointed”	Jeremiah’s prophetic office is a holy calling, parallel to baseline called/holy doctrine	Reuses baseline holy → heilig-family / called → berufen. Risk: Medium, inherited.
prophet to the nations	נָבִיא לַגּוֹיִם (navi lagoyim)	navi lagoyim	”prophet to the nations”	goyim = nations/peoples, same referent-class as baseline gentiles (Heiden) though here neutral, not pejorative	”prophet to the nations”	Jeremiah’s ministry has international, not merely national, scope — anticipates chs. 46-51’s Oracles Against the Nations	Reuses baseline prophet → Prophet; gentiles → Heiden. Risk note: here goyim is descriptively neutral (“the nations” as recipients of address), so “Heiden” (which the baseline flags as carrying a pejorative “uncivilized pagan” connotation in modern German) requires a softer contextual gloss — consider “die Völker” for this specific neutral-descriptive sense rather than “Heiden,” reserving “Heiden” for contexts of idolatrous contrast as the baseline’s own risk note anticipates. Risk: High (German-specific register choice).
almond rod / watching (wordplay)	מַקֵּל שָׁקֵד (maqqel shaqed) / שֹׁקֵד (shoqed)	maqqel shaqed / shoqed	”almond-wood branch” / “watching”	Untranslatable Hebrew pun: shaqed (“almond,” so named because it blooms earliest/“watches” for spring) sounds identical to shoqed (“watching”)	“almond branch,” “I am watching”	God’s word is as certain and imminent as the almond tree’s early bloom	”Mandelstab” / “ich wache.” Risk: Low, but requires a translator’s footnote since the pun itself cannot survive translation — flag for teaching-material explanation, not a translation error per se.
boiling pot	סִיר נָפוּחַ (sir nafuach)	sir nafuach	”a pot blown upon / boiling”	Concrete household-object metaphor for imminent invasion from the north	”boiling pot,” “seething pot”	Announces the coming Babylonian invasion in vivid, concrete imagery	”siedender Topf.” Risk: Low. Concrete metaphor, no collision risk.

Chapter 2 — Israel’s Spiritual Harlotry

Term	Original	Translit.	Literal meaning	Semantic range	English variants	Theological meaning	German rendering & risk
harlotry / spiritual adultery	זְנוּת / נִאֻפִים (zenut / ni’ufim)	zenut / ni’ufim	”prostitution / adulteries”	Metaphorical covenant-unfaithfulness idiom running throughout chs. 2-3, distinct from literal sexual-ethics teaching elsewhere	”whoredom,” “harlotry,” “adultery”	Foundational image for “Judgment for Covenant Unfaithfulness and Idolatry” — Israel’s idol-worship is figured as marital betrayal of YHWH	”Hurerei” / “Ehebruch” (metaphorical). Risk: High. Must be explicitly taught as covenant-fidelity metaphor, not a passage about human sexual ethics as such; German “Hurerei” carries strong colloquial force that must be anchored to its metaphorical function every time it recurs (chs. 2, 3, 5, 13, 23).
broken cisterns / living water	בְּאֵרוֹת נִשְׁבָּרִים / מַיִם חַיִּים (be’erot nishbarim / mayim chayim)	be’erot nishbarim / mayim chayim	”broken cisterns” / “living/flowing water”	Concrete water-supply contrast: a cracked container that cannot hold stored water vs. a natural flowing spring	”broken cisterns,” “living water”	Idolatry (broken cisterns) is contrasted with covenant fidelity to God (the living-water source) — directly anticipates John 4’s “living water” Christological development, already established in this pipeline	”zerbrochene Zisternen” / “lebendiges Wasser.” Risk: Medium. “Lebendiges Wasser” should render identically to the John 4 baseline usage already fixed in this pipeline for cross-document consistency.
backsliding / apostasy	מְשׁוּבָה (meshuvah)	meshuvah	”turning back, apostasy”	From root שׁוּב (shuv, “to turn/return”) — the negative form of the same root used positively for “repentance” in ch. 3	”backsliding,” “apostasy,” “faithlessness”	Names Israel’s characteristic covenant-breaking pattern	”Abfall” / “Untreue.” Risk: Medium. Doctrine: Judgment for Covenant Unfaithfulness.

Chapter 3 — The Divorce Metaphor and the Call to Return

Term	Original	Translit.	Literal meaning	Semantic range	English variants	Theological meaning	German rendering & risk
return / repent	שׁוּב (shuv)	shuv	”turn, return”	Covenant-relational reorientation — literal “turning around/back,” distinct in flavor from the NT Greek μετάνοια’s mind-change emphasis, though theologically convergent	”return,” “repent,” “turn back”	The dominant OT repentance-vocabulary, and the positive counterpart to ch. 2’s meshuvah (backsliding)	Best mapped onto baseline repentance → Buße, though with a note: shuv is more concretely spatial/relational (“turning back to” a person) than the fuller theological weight German “Buße” carries from its NT/confessional history. Risk: High, inherited from the baseline’s existing Buße caution plus this added nuance-gap; recommend supplementing with “umkehren” (to turn back) in narrative contexts to preserve the concrete relational sense, reserving “Buße” for more formal doctrinal summary statements.
divorce	סֵפֶר כְּרִיתֻת (sefer keritut, “certificate of divorce”)	sefer keritut	”document/writ of cutting off”	Legal instrument formally dissolving a marriage	”certificate of divorce,” “bill of divorce”	Raises the legal question of whether covenant-breach is final (as human divorce is) — Jeremiah’s answer (a future new covenant) implies it is not	”Scheidebrief.” Risk: Medium. Concrete legal metaphor continuing the marriage-covenant theme from ch. 2.

Chapter 4 — Circumcise Your Heart

Term	Original	Translit.	Literal meaning	Semantic range	English variants	Theological meaning	German rendering & risk
circumcise your heart	הִמֹּלוּ לַיהוָה וְהָסִרוּ עָרְלוֹת לְבַבְכֶם	himmolu la-YHWH vehasiru orlot levavchem	”circumcise yourselves to the LORD and remove the foreskin[s] of your heart[s]“	Deliberately jarring metaphorical extension of the literal covenant-sign of circumcision (Gen 17) to the inward moral organ	”circumcise your hearts,” “remove your hearts’ uncircumcision”	Anticipates the New Covenant’s inward-transformation theme (31:33); names the problem the new covenant will solve	”Beschneidet euer Herz für den HERRN” / gloss: “die Vorhaut eures Herzens.” Risk: HIGH. This reuses baseline circumcision (Beschneidung, Medium risk in the Galatians package, flagged there to avoid resonance with Germany’s 2012 religious-circumcision legal controversy). Here the risk is different and must be flagged distinctly: this is a metaphorical, spiritual use with zero connection to the literal-rite legal debate; teaching material must make this metaphor-vs-literal-rite distinction explicit on first occurrence so the two contexts (Galatians’ literal-rite argument vs. Jeremiah’s heart-metaphor) are never confused by students moving between curricula.

Chapter 5 — Refined but Rejected Silver

No major new theological term beyond the justice/righteousness word-pair introduced formally here.

Term	Original	Translit.	Literal meaning	Semantic range	English variants	Theological meaning	German rendering & risk
justice	מִשְׁפָּט (mishpat)	mishpat	”judgment, justice, legal verdict”	The OT’s other major justice-term, frequently paired with tsedaqah (righteousness) as a fixed word-pair (“justice and righteousness”)	“justice,” “judgment”	Distinguishes procedural/legal justice from the baseline’s righteousness (Gerechtigkeit) — the two terms overlap but are not identical; mishpat leans toward right process and verdict, tsedaqah toward right relational status	”Recht” (distinct from baseline righteousness → Gerechtigkeit). Risk: Medium. New term for this curriculum; must be kept distinguishable from Gerechtigkeit in teaching material even though English “justice/righteousness” sometimes blur the two.

Chapter 6 — “Peace, Peace,” When There Is No Peace

Term	Original	Translit.	Literal meaning	Semantic range	English variants	Theological meaning	German rendering & risk
peace, peace	שָׁלוֹם שָׁלוֹם (shalom shalom)	shalom shalom	”peace, peace” (emphatic doubling)	Shalom denotes total well-being/wholeness — far broader than the absence of conflict; here the doubled false assurance of the false prophets (see ch. 23, 28)	“peace, peace,” when there is no peace	Names the false prophets’ characteristic false-comfort message, directly feeding “False Prophets versus True Prophecy”	Reuses baseline peace → Friede (baseline Low risk in Romans, but note here the semantic range is broader than Romans 5:1’s relational peace-with-God sense — shalom covers material, social, and political security as well). Risk: Medium in this Jeremiah context specifically because of that broader semantic range; German “Friede” alone can under-translate shalom’s fuller “wholeness/well-being” sense, worth a teaching gloss.

Chapter 7 — The Temple Sermon

Term	Original	Translit.	Literal meaning	Semantic range	English variants	Theological meaning	German rendering & risk
Temple	הַבַּיִת הַזֶּה / בֵּית יְהוָה (habbayit hazzeh / beit YHWH)	habbayit hazzeh	”this house” / “house of the LORD”	The Jerusalem Temple as a physical building and cultic center	”this temple,” “the house of the LORD”	Jeremiah denounces false confidence in the Temple’s mere physical presence apart from covenant obedience — background to Jesus’ “den of robbers” citation of this very chapter (Matt 21:13; Mark 11:17; Luke 19:46)	“Tempel.” Risk: Medium. Distinguish from baseline church (Gemeinde) — the Temple is a specific historical building/institution, not the NT ekklesia; no direct collision, but teaching material should note the intertextual link to Jesus’ Temple-cleansing citation already present in this pipeline’s Gospel packages.
burnt offering / sacrifice	עוֹלָה (olah) / זֶבַח (zevach)	olah / zevach	”that which goes up (in smoke)” / “sacrifice”	Cultic sacrificial vocabulary	”burnt offering,” “sacrifice”	7:22-23’s “I did not command burnt offerings… but this command: obey my voice” sharply relativizes cultic ritual beneath covenant obedience — a crucial hermeneutical key parallel to 1 Sam 15:22 and directly relevant to “Individual Responsibility” and “Judgment for Covenant Unfaithfulness"	"Brandopfer” / “Schlachtopfer.” Risk: Medium. Concrete cultic terms; teaching material should flag the obedience-over-ritual argument clearly without implying wholesale abolition of the sacrificial system (which Jeremiah does not claim — the point is priority, not abolition).
queen of heaven	מְלֶכֶת הַשָּׁמַיִם (malkat hashamayim)	malkat hashamayim	”queen of the heavens”	A pagan astral goddess title (likely Ishtar/Astarte) worshiped with cake-offerings by Judean households (7:18; repeated 44:17-19, 25)	“queen of heaven”	Concrete idolatry condemned by name — feeds “Judgment for Covenant Unfaithfulness and Idolatry"	"Himmelskönigin.” Risk: CRITICAL — major German Catholic-context collision. “Himmelskönigin” (“Queen of Heaven”) is also an established Catholic Marian title (Regina caeli, used in hymnody and the Regina Caeli prayer/antiphon). A German Catholic reader encountering “die Himmelskönigin” in Jeremiah without careful framing risks an unintended and inflammatory implicit association with Marian devotion. Mandatory theologian review and explicit historical-distancing framing required for every occurrence (7:18; 44:17-19, 25): this is a named ancient Near Eastern astral deity condemned by Jeremiah roughly six centuries before Mary’s lifetime, with zero textual connection to Marian doctrine — teaching material must state this explicitly rather than leaving the collision to surface unaddressed.

Chapter 8 — Balm of Gilead

No major new theological term; introduces one enduring idiom.

Term	Original	Translit.	Literal meaning	Semantic range	English variants	Theological meaning	German rendering & risk
balm of Gilead	צֳרִי בַגִּלְעָד (tsori vagil’ad)	tsori vagil’ad	”balm/resin in Gilead”	A famous medicinal resin from the Gilead region, proverbial for healing	”balm of Gilead,” “is there no physician there?”	Rhetorical lament: despite available remedy, Judah’s spiritual wound goes untreated — reinforces the Weeping Prophet’s grief-motif	”Balsam von Gilead.” Risk: Low. Well-known idiom; no collision risk, minor cultural-literacy note for OT-illiterate readers.

Chapter 9 — The Weeping Prophet’s Grief

Term	Original	Translit.	Literal meaning	Semantic range	English variants	Theological meaning	German rendering & risk
fountain of tears	מְקוֹר דִּמְעָה / מַיִם (meqor dim’ah)	meqor dim’ah	”spring/fountain of tears”	Jeremiah’s own wish that his head were water and his eyes a fountain of tears (9:1) — one of the clearest textual anchors for the whole “Weeping Prophet” doctrine	”fountain of tears,” “O that my head were waters”	Establishes the prophet’s identificatory grief with his own condemned people, not detached judgment — central to “The Weeping Prophet and the Cost of Faithful Ministry"	"Quelle der Tränen.” Risk: Medium. No collision risk; teaching material should connect this explicitly to the doctrine name and to Jesus’ own weeping over Jerusalem (Luke 19:41, already in this pipeline) as a canonical parallel.
boast in knowing the LORD	הִתְהַלֵּל… הַשְׂכֵּל וְיָדֹעַ אוֹתִי (9:23-24)	hitallel… hasekel veyadoa oti	”boast… in understanding and knowing me”	Contrasts worldly boasting (wisdom, might, riches) with the only legitimate boast: covenant-knowledge of God (yada, cf. §1)	“let him who boasts, boast in this: that he knows me”	Direct thematic echo of 31:34’s “know me” — ties chs. 9 and 31 together as bookends on relational covenant-knowledge	Reuses erkennen established at §1. Risk: High, inherited.

Chapter 10 — The Vanity of Idols versus the Living God

Term	Original	Translit.	Literal meaning	Semantic range	English variants	Theological meaning	German rendering & risk
vanity / worthlessness (of idols)	הֲבָלִים (havalim)	havalim	”vapors, breath, emptiness”	The same root as Ecclesiastes’ “vanity of vanities” — idols are insubstantial, without real power	”vanities,” “worthless things,” “delusions”	Direct polemical contrast: idols are mere breath/vapor; YHWH is “the living God, the everlasting King” (10:10)	“nichtige Götzen” / “Nichtse.” Risk: Medium. Doctrine: Judgment for Covenant Unfaithfulness and Idolatry.
the living God	אֱלֹהִים חַיִּים (Elohim chayyim)	Elohim chayyim	”the living God”	Contrasts with lifeless, manufactured idols	”the living God”	Positive theological center of the chapter’s idol-polemic	Reuses baseline god → Gott, qualified as “der lebendige Gott.” Risk: Medium, inherited from baseline god entry.

Chapter 11 — The Broken Covenant and the Plot Against Jeremiah

No major new term beyond reinforcement of covenant (Bund) and an idiom.

Term	Original	Translit.	Literal meaning	Semantic range	English variants	Theological meaning	German rendering & risk
like a lamb led to slaughter	כְּכֶבֶשׂ… יוּבַל לִטְבוֹח (11:19)	kekheves… yuval litvoach	”like a lamb… led to slaughter”	Jeremiah’s own description of the plot against his life — the same idiom later applied to the Suffering Servant (Isa 53:7) and to Christ (Acts 8:32)	“like a gentle lamb led to slaughter”	Personal cost-of-ministry motif; textual link forward to Christ’s own passion imagery	”wie ein Lamm, das zur Schlachtung geführt wird.” Risk: Medium. Concrete idiom; note the intertextual bridge to Isaiah 53/the Passion narrative for teaching material, without over-claiming direct messianic typology of Jeremiah himself.

Chapter 12 — Why Do the Wicked Prosper?

No new theological term; reuses “justice” (Recht), “shepherd” imagery introduced formally in ch. 23, and covenant-unfaithfulness vocabulary from chs. 2-3.

Chapter 13 — The Linen Waistband and the Leopard’s Spots

Term	Original	Translit.	Literal meaning	Semantic range	English variants	Theological meaning	German rendering & risk
linen waistband (sign-act)	אֵזוֹר פִּשְׁתִּים (ezor pishtim)	ezor pishtim	”linen waistband/belt”	The first of several enacted sign-prophecies (cf. chs. 16, 18, 19, 27, 32) — prophetic communication through symbolic action, not merely speech	”linen waistband,” “linen belt”	Judah’s pride (like the belt) will rot and become useless through covenant unfaithfulness	”Schurz aus Leinen” / “leinener Gürtel.” Risk: Low. Concrete prop-object; note for teaching material that this is the first of Jeremiah’s several enacted “sign-acts” (Zeichenhandlungen), a recognized prophetic genre worth naming as such.
can the leopard change its spots?	הֲיַהֲפֹךְ נָמֵר חֲבַרְבֻּרֹתָיו (13:23)	hayahafokh namer chavarburotav	”can a leopard change its spots?”	Rhetorical impossibility idiom applied to habituated moral evil	”can the leopard change its spots?”	Raises the tension between habituated sin and the New Covenant’s promise of genuine inward transformation (31:33) — the New Covenant is precisely the answer to this chapter’s rhetorical despair	”Kann der Leopard seine Flecken wechseln?” Risk: Low. Well-known idiom in German too; note the theological payoff connecting forward to ch. 31 in teaching material.

Chapter 14 — Drought and False Comfort

Term	Original	Translit.	Literal meaning	Semantic range	English variants	Theological meaning	German rendering & risk
false prophets prophesying lies	הַנְּבִאִים נִבְּאִים… שֶׁקֶר (14:14)	hannevi’im nibbe’im… shaqer	”the prophets are prophesying… falsehood”	Shaqer = deception/falsehood, the dominant term for the “False Prophets” doctrine (also at 23:25-26, 32; 27:10, 14-16; 28:15; 29:9, 21, 31)	“prophesying lies,” “false vision,” “lying divination”	Core vocabulary for “False Prophets versus True Prophecy” — God explicitly denies having sent these prophets	”falsche Weissagung” / “Lügenvision.” Risk: HIGH. Doctrine: False Prophets versus True Prophecy. Reuses baseline prophecy → Weissagung and prophet → Prophet; the compound “falsche(r) Prophet(en)” must always specify the falsehood is a divine-commissioning claim (they were not sent), not merely a claim of doctrinal disagreement — flag for theologian review given contemporary German Landeskirche/Freikirche discernment-of-spirits and sect-awareness traditions (Sektenbeauftragte, official church bodies dedicated to evaluating new religious movements), which give this doctrine unusual pastoral live-relevance in the modern German church context.

Chapter 15 — Intercession Forbidden; the Fourfold Judgment

Term	Original	Translit.	Literal meaning	Semantic range	English variants	Theological meaning	German rendering & risk
sword, famine, pestilence, captivity	חֶרֶב, רָעָב, דֶּבֶר, שְׁבִי	cherev, ra’av, dever, shevi	”sword, famine, plague, captivity”	A fixed four-part covenant-curse formula recurring throughout the book (15:2; 21:9; 24:10; 27:8, 13; 29:17-18; 34:17; 38:2; 42:17, 22; 44:13)	“sword, famine, pestilence, and captivity”	The concrete covenant-curse consequences of unfaithfulness (cf. Lev 26; Deut 28) — the “Judgment” doctrine’s recurring formulaic vocabulary	”Schwert, Hunger, Pest und Gefangenschaft.” Risk: Medium. Fixed formula; ensure identical rendering at every recurrence throughout the book for pedagogical recognizability, per this pipeline’s cross-document consistency discipline.

Chapter 16 — No Marrying, No Mourning; A New Exodus Promised

Term	Original	Translit.	Literal meaning	Semantic range	English variants	Theological meaning	German rendering & risk
”no longer shall they say… but…” (new exodus formula)	לֹא־יֵאָמֵר עוֹד… כִּי אִם (16:14-15)	lo-ye’amer od… ki im	”it will no longer be said… but rather”	A recurring restoration-oracle formula (repeated 23:7-8) replacing the old Exodus-from-Egypt confession with a greater future Exodus-from-exile confession	”they will no longer say… but rather they will say”	Anticipates the “Hope of Restoration after Exile” doctrine — the future regathering will be remembered as a deliverance surpassing even the Exodus itself	”Man wird nicht mehr sagen… sondern…” Risk: Medium. Note the parallel recurrence at 23:7-8 for consistency; connects thematically (not verbally) to the “new covenant” formula of ch. 31 as another instance of promised future surpassing past.

Chapter 17 — The Deceitful Heart

Term	Original	Translit.	Literal meaning	Semantic range	English variants	Theological meaning	German rendering & risk
the heart is deceitful above all things	עָקֹב הַלֵּב מִכֹּל (aqov hallev mikkol)	aqov hallev mikkol	”the heart is crooked/twisted beyond everything”	Aqov (“crooked,” same root as Jacob’s name-wordplay elsewhere) describes the natural human heart’s fundamental untrustworthiness apart from divine intervention	”the heart is deceitful above all things and desperately sick; who can understand it?”	The single sharpest OT anthropological statement of the human heart’s condition — the diagnostic counterpart to 31:33’s promised cure (a new heart-inscription is necessary precisely because the natural heart is this compromised)	“Das Herz ist trügerisch, mehr als alles andere.” Risk: HIGH. Reuses the Herz term established in §1 (High risk there also); this verse must be taught in direct connection with 31:33 as problem-and-solution, never in isolation (isolated use risks a purely pessimistic anthropology untethered from the New Covenant’s promised remedy).
trust in man vs. trust in the LORD	בָּטַח בְּאָדָם / בָּטַח בַּיהוָה (17:5, 7)	batach be’adam / batach ba-YHWH	”trust in man” / “trust in the LORD”	Batach = to trust, rely on, feel secure in	”cursed is the one who trusts in man… blessed is the one who trusts in the LORD”	Parallel wisdom-psalm-style contrast (cf. Psalm 1) between two ways of life	”vertrauen.” Risk: Low. Reuses baseline concept-family already established via faith (Glaube); no new collision, standard German vocabulary.

Chapter 18 — The Potter and the Clay

Term	Original	Translit.	Literal meaning	Semantic range	English variants	Theological meaning	German rendering & risk
potter / clay	יוֹצֵר / חֹמֶר (yotser / chomer)	yotser / chomer	”one who forms/shapes” / “clay”	Concrete craft-metaphor for divine sovereignty over nations and individuals (echoed later in Rom 9:20-21, already implicit in this pipeline’s Romans baseline)	“potter,” “clay,” “the vessel in the potter’s hand”	Directly grounds “God’s Sovereign Plans for His People” — God’s shaping authority is absolute, yet exercised responsively (see next entry)	“Töpfer” / “Ton” (or “Lehm”). Risk: High. Concrete, well-attested metaphor; teaching material should cross-reference Romans 9:20-21’s reuse of the same image for consistency across this pipeline’s curricula, while keeping Jeremiah’s own emphasis (responsive relenting, not bare determinism — see next entry) distinct from any deterministic-only reading.
God relents / relenting	וְנִחַמְתִּי (venichamti, root נִחַם nacham)	venichamti	”and I will relent/change my mind [about the disaster]“	Nacham describes God’s responsive change of a stated intention in light of a change in human conduct (repentance) — an anthropomorphic expression of covenant relational responsiveness, not evidence of divine fickleness or contradiction of unchanging character/purpose	”I will relent,” “I will change my mind,” “I will think again”	Balances the potter-metaphor’s sovereignty with genuine moral responsiveness — God’s sovereign plans (doctrine) are not fatalistic; human repentance genuinely factors into the outcome, which is the theological bridge to “Individual Responsibility"	"Es wird mich das Unheil, das ich zu tun gedachte, leid tun” (Luther-tradition) / more directly: “ich lasse mich das Böse leid sein.” Risk: CRITICAL — flag for mandatory theologian review. This is the OT’s classic Reue Gottes (“repentance/relenting of God”) anthropopathism, theologically debated across the history of doctrine (open theism debates use this vocabulary; classical theism reads it as genuine but non-contradictory relational responsiveness compatible with divine immutability of character and purpose). German systematic-theological tradition has substantial engagement with this category; teaching material must explicitly frame this as covenant-relational responsiveness, not as evidence against God’s unchanging nature, and never conflate with the pagan-magic sense of appeasing a capricious deity.

Chapter 19 — The Broken Flask

No major new term; reinforces the sign-act genre (established ch. 13) with an irreversibility emphasis.

Term	Original	Translit.	Literal meaning	Semantic range	English variants	Theological meaning	German rendering & risk
potter’s flask (broken, irreversibly)	בַּקְבֻּק יוֹצֵר (baqbuq yotser)	baqbuq yotser	”potter’s [narrow-necked] flask”	A vessel, once shattered, cannot be reassembled — contrasts with ch. 18’s still-malleable wet clay	”potter’s earthenware flask/jar”	Marks a decisive point past which the coming judgment on Jerusalem becomes irrevocable, unlike the still-open moral possibility of ch. 18	”Töpferkrug.” Risk: Medium. Teach alongside ch. 18 as a deliberate two-stage contrast (malleable clay → irrevocably shattered flask), not a contradiction of the relenting theme.

Chapter 20 — Jeremiah’s Deepest Lament

Term	Original	Translit.	Literal meaning	Semantic range	English variants	Theological meaning	German rendering & risk
Magor-missabib (“Terror on Every Side”)	מָגוֹר מִסָּבִיב	magor missabib	”terror from all around”	A symbolic renaming (of Pashhur, Jeremiah’s persecutor) turning his name itself into a walking judgment-oracle	”Terror on Every Side,” “Magor-missabib”	Concrete illustration of the cost faced by those who oppose God’s true prophet — feeds “Cost of Faithful Ministry"	"Schrecken um und um” (established Luther-tradition rendering — retain). Risk: Medium. Proper-name epithet; keep the Luther phrasing for recognizability.
fire shut up in my bones	אֵש עָצֻר בְּעַצְמֹתָי (20:9)	esh atsur be’atsmotai	”a fire held in/shut up in my bones”	Jeremiah’s compulsion to speak God’s word despite the cost of doing so, even when he tries to hold it back	”a fire in my bones,” “I cannot hold it in”	The most vivid single image in this pipeline’s curriculum for the doctrine “The Weeping Prophet and the Cost of Faithful Ministry” — the prophetic call is not optional or comfortable, yet remains compelling	”Feuer in meinen Gebeinen, das ich nicht zurückhalten kann.” Risk: Medium. Concrete, vivid, no collision risk; central teaching image for this doctrine.
cursed be the day I was born	אֲרוּר הַיּוֹם (20:14)	arur hayyom	”cursed [be] the day”	Jeremiah’s rawest lament, echoing Job 3 — genuine, unresolved despair voiced within Scripture itself, not edited out	”cursed be the day I was born”	Demonstrates that Scripture itself validates honest lament as a legitimate faith-response to the cost of ministry, without doctrinal resolution imposed on it within the text	”Verflucht sei der Tag.” Risk: High. Note the shared root/verb with baseline anathema (verflucht, Galatians 1:8-9, Critical risk there) — this is a completely distinct usage (personal lament, not a doctrinal curse-formula on false teaching) and must not be confused with or taught alongside that Galatians usage as though related; flag explicitly to prevent cross-curriculum conflation.

Chapter 21 — The Way of Life and the Way of Death

No major new term beyond reinforcement of the “sword, famine, pestilence” formula (ch. 15) applied now specifically to the besieged city; introduces the “way of life / way of death” choice-framing that recurs at 21:8.

Chapter 22 — Judgment on the Kings

No major new theological term; applies justice/righteousness (Recht/Gerechtigkeit) vocabulary already established (chs. 5, 9) to specific royal figures (Shallum/Jehoahaz, Jehoiakim, Jehoiachin/Coniah). Introduces the concrete idiom “cast off like a signet ring” (22:24) — “wie ein Siegelring wegwerfen” — Risk: Low, concrete royal-symbol metaphor.

Chapter 23 — False Shepherds, the Righteous Branch, and False Prophets

Term	Original	Translit.	Literal meaning	Semantic range	English variants	Theological meaning	German rendering & risk
shepherds who scatter	הָרֹעִים… הֱפִצוּ (23:1-2)	haro’im… hefitsu	”the shepherds… have scattered”	Royal/leadership metaphor: bad shepherds (kings/leaders) scatter God’s flock instead of gathering it	”shepherds who scatter my flock”	Sets up the contrast with the coming righteous Davidic shepherd-king (next entry) — ties “Judgment for Covenant Unfaithfulness” to “Hope of Restoration"	"Hirten, die zerstreuen.” Risk: Medium. Concrete leadership-metaphor; cross-reference this pipeline’s existing shepherd-Christology material (John 10’s Good Shepherd “I am” statement) for teaching continuity.
Branch of Righteousness	צֶמַח צְדָקָה (tsemach tsedaqah)	tsemach tsedaqah	”sprout/shoot of righteousness”	A specifically messianic-royal title (also 33:15) — a future ideal Davidic king who will “execute justice and righteousness in the land"	"righteous Branch,” “Branch of Righteousness”	A direct messianic promise, reusing baseline righteousness (Gerechtigkeit) as its defining quality — ties “God’s Sovereign Plans” and “Hope of Restoration” directly to messianic hope	”Spross der Gerechtigkeit.” Risk: CRITICAL. Reuses baseline righteousness → Gerechtigkeit exactly (baseline Critical risk fully applies: this is Luther’s own “Turmerlebnis” term, now applied to a messianic title). Must be taught as directly continuous with, and fulfilled in, the NT’s presentation of Christ — mandatory theologian review given the doctrinal weight of “Gerechtigkeit” already documented in the baseline.
The LORD is our righteousness	יְהוָה צִדְקֵנוּ (YHWH Tsidqenu)	YHWH Tsidqenu	”YHWH [is] our righteousness”	A divine-name/title formula (repeated as the new Jerusalem’s own name at 33:16) directly combining the divine name with tsedaqah	”The LORD our Righteousness,” “the LORD is our righteousness”	The name-title itself makes the theological claim: righteousness is not human achievement but God’s own gift and character — the OT’s own anticipation of the forensic-imputation logic already central to this pipeline’s Romans baseline	”Der HERR ist unsere Gerechtigkeit” / as a proper name: “Jahwe-Zidkenu” (transliterated) or rendered “HERR, unsere Gerechtigkeit.” Risk: CRITICAL. Combines baseline lord (Herr, Critical) and righteousness (Gerechtigkeit, Critical) in a single title — the single highest doctrinal-density phrase outside the core passage itself. Mandatory theologian review for every occurrence (23:6; 33:16).
false prophets (extended treatment)	נְבִיאֵי הַשָּׁקֶר / חֲלוֹם / כֹּה נְאֻם (23:9-40)	nevi’ei hashaqer	”prophets of falsehood”	Extended theological argument distinguishing true prophecy (God’s actual word, likened to fire and a hammer, 23:29) from false prophets who “steal my words,” borrow visions from dreams, and were never sent (23:21, 32)	“false prophets,” “they run though I did not send them”	The single most extended treatment in Jeremiah of “False Prophets versus True Prophecy” — establishes concrete tests: (1) were they commissioned/sent? (2) does their message call to covenant faithfulness or false comfort? (3) does the word have the self-authenticating power of fire?	Reuses falsche(r) Prophet(en) / Weissagung established at ch. 14. Risk: HIGH, reinforced — this chapter is the doctrinal core text for the “False Prophets versus True Prophecy” doctrine and should anchor all teaching material on it.

Chapter 24 — Good Figs and Bad Figs

Term	Original	Translit.	Literal meaning	Semantic range	English variants	Theological meaning	German rendering & risk
heart to know me	לֵב לָדַעַת אֹתִי (24:7)	lev lada’at oti	”a heart to know me”	Combines both major new-covenant-anticipating terms (lev/heart and yada/know) in a single promise, prior to their fuller development in ch. 31	”I will give them a heart to know me”	Direct forward-link within the book itself to the New Covenant promise of ch. 31 — demonstrates the New Covenant theme develops gradually across multiple chapters, not only at 31:31-34	Reuses Herz and erkennen established at §1. Risk: HIGH, inherited; flag as an important cross-reference for teaching the gradual build-up to the core passage.

Chapter 25 — The Cup of Wrath and Seventy Years

Term	Original	Translit.	Literal meaning	Semantic range	English variants	Theological meaning	German rendering & risk
cup of wrath	כּוֹס הַחֵמָה (kos hachemah) / כּוֹס הַיַּיִן הַזֹּאת הַחֵמָה (25:15)	kos hachemah	”cup of the wrath/fury”	Concrete drinking-cup metaphor for divinely-ordained judgment forced upon nations, extended to all the nations including Babylon itself (25:26) and returning at length in chs. 50-51	”cup of God’s wrath/fury”	Central judgment-image, later reused in Revelation’s cup-of-wrath imagery (already latent background for this pipeline’s future curricula)	“Kelch des Zorns” / “Becher des Grimms.” Risk: High. Concrete, vivid metaphor with no German collision risk in itself, but doctrinally weighty (universal divine judgment, including judgment on the very instrument of judgment, Babylon) — flag for theologian review given the doctrine of universal divine judgment it carries.
seventy years	שִׁבְעִים שָׁנָה (shiv’im shanah)	shiv’im shanah	”seventy years”	A specific, later historically-fulfilled prophetic time-span for the Babylonian exile (cf. Dan 9:2; 2 Chron 36:21; Ezra 1:1)	“seventy years”	Grounds “Hope of Restoration after Exile” in a concrete, falsifiable, and historically-verified prophetic timeframe, not vague hope	”siebzig Jahre.” Risk: Low. Concrete numeral; note historical fulfillment for teaching material (588/586 BC to 538 BC Cyrus decree, roughly).

Chapter 26 — Jeremiah’s Trial and the Precedent of Uriah

No major new term; the martyred prophet Uriah (26:20-23) serves as a concrete historical illustration of the Cost of Faithful Ministry doctrine already established via Jeremiah’s own laments (chs. 15, 20).

Chapter 27 — The Yoke of Babylon

Term	Original	Translit.	Literal meaning	Semantic range	English variants	Theological meaning	German rendering & risk
yoke	עֹל (ol)	ol	”yoke [of an ox/beast of burden]“	Agricultural-labor metaphor for imposed political subjection/servitude	”yoke of Babylon,” “bear the yoke”	A sign-act (Jeremiah wears a literal wooden yoke) commanding submission to Babylonian rule as God’s present sovereign disciplinary instrument — directly ties “God’s Sovereign Plans” to concrete, costly political obedience	”Joch.” Risk: Medium. Concrete agricultural metaphor; note possible confusion with the NT’s positive “yoke of Christ” (Matt 11:29-30, “my yoke is easy”) — the two uses (submission to a foreign power’s discipline vs. discipleship to Christ) are thematically distinct and should not be conflated in teaching material despite the shared vocabulary.

Chapter 28 — Hananiah versus Jeremiah: False Prophet Confronted

Term	Original	Translit.	Literal meaning	Semantic range	English variants	Theological meaning	German rendering & risk
Hananiah breaks the yoke (false sign-act)	וַיִּשְׁבֹּר… אֶת־הַמּוֹטָה (28:10)	vayishbor… et-hammotah	”and he broke… the yoke-bar”	Hananiah publicly performs a counter-sign-act to Jeremiah’s yoke (ch. 27), falsely proclaiming imminent deliverance from Babylon	”he broke the yoke,” false prophecy of quick deliverance	The single clearest direct head-to-head confrontation of a true and a false prophet in the whole book — Hananiah dies within the year exactly as Jeremiah announces (28:15-17), providing the book’s clearest concrete test-case for “False Prophets versus True Prophecy”	Reuses Joch (ch. 27) and falsche(r) Prophet(en) (chs. 14, 23). Risk: HIGH, reinforced as the doctrine’s key narrative illustration — recommend anchoring all “False Prophets versus True Prophecy” teaching material on the Jeremiah 27-28 narrative pair as its concrete test-case, alongside ch. 23’s theological exposition.

Chapter 29 — The Letter to the Exiles: God’s Plans for Welfare

Term	Original	Translit.	Literal meaning	Semantic range	English variants	Theological meaning	German rendering & risk
seek the welfare/shalom of the city	דִּרְשׁוּ אֶת־שְׁלוֹם הָעִיר (29:7)	dirshu et-shelom ha’ir	”seek the peace/welfare of the city”	Same shalom root as ch. 6; here extended to a directive for exiled believers to actively work for the flourishing of even their pagan host society	”seek the welfare of the city,” “seek the peace of the city”	A foundational text for Christian civic engagement while in exile/diaspora — directly relevant to the German church’s own post-secularization self-understanding as a minority within a majority-konfessionslos society	”Sucht das Wohl der Stadt” / “suchet der Stadt Bestes” (Luther tradition — retain). Risk: Medium, inherited from the shalom/Friede breadth-of-meaning caution (ch. 6).
plans for welfare, not for harm; plans to give a hope	מַחְשְׁבוֹת שָׁלוֹם… לָתֵת לָכֶם אַחֲרִית וְתִקְוָה (29:11)	machshevot shalom… latet lachem acharit vetiqvah	”thoughts/plans of peace… to give you an end/outcome and hope”	Machashavah = plan, thought, purposeful intention (not accidental); tiqvah = hope, expectation, something to look forward to	”plans to prosper you and not to harm you, plans to give you hope and a future”	The single most quoted verse in this book for “God’s Sovereign Plans for His People” — must be taught in its full context (addressed to exiles enduring a seventy-year wait, per ch. 25, not a promise of immediate personal ease) to avoid the widespread popular decontextualization this verse suffers, parallel to the pipeline’s existing caution on Philippians 4:13	”Pläne des Wohlergehens… euch Zukunft und Hoffnung zu geben.” Risk: HIGH. Flag explicitly as a frequently decontextualized verse (like the pipeline’s existing contentment_through_christ caution) — teaching material must anchor it to its seventy-year exilic context (ch. 25, 29:10) rather than presenting it as a generic individual-prosperity promise; this is the doctrinal core text for “God’s Sovereign Plans for His People.”
false prophets among the exiles (Shemaiah, Ahab, Zedekiah)	(29:8-9, 21-23, 31-32)	—	—	Continuation of the False Prophets theme even within the exile community itself	”do not let your prophets… deceive you”	Demonstrates the False Prophets doctrine persists as a live pastoral danger even among the faithful remnant in exile, not only in Jerusalem before the fall	Reuses established false-prophet vocabulary. Risk: High, inherited.

Chapter 30 — The Book of Consolation Begins

Term	Original	Translit.	Literal meaning	Semantic range	English variants	Theological meaning	German rendering & risk
Jacob’s trouble	עֵת־צָרָה הִיא לְיַעֲקֹב (30:7)	et-tsarah hi le-Ya’aqov	”it is a time of distress for Jacob”	Names the intensity of the coming exile-crisis while simultaneously promising deliverance from it within the same verse	”the time of Jacob’s trouble,” “Jacob’s distress”	Transitional formula opening chs. 30-33 (the “Book of Consolation”), of which the core passage (31:31-34) forms the theological climax	”die Zeit der Not Jakobs.” Risk: Medium. Note for teaching material: chs. 30-33 form a single literary unit, of which the core passage is the centerpiece — this framing should be taught explicitly.
I am with you to save you	אִתְּךָ אָנִי לְהוֹשִׁיעֶךָ (30:11)	ittecha ani lehoshi’echa	”I am with you, to save you”	Root יָשַׁע (yasha, “to save/deliver”) — same root family underlying “Jesus”/“Joshua” and the baseline salvation term	”I am with you to save you”	Direct assurance of the “Hope of Restoration” doctrine, grounded in God’s presence, not merely a future event	Reuses baseline salvation → Rettung. Risk: High, inherited directly from the baseline’s existing “Rettung vs. Heil vs. Erlösung” caution — apply the same German-specific reviewer discipline here.

Chapter 31 — The New Covenant Chapter (core passage vv. 31-34 treated fully in §1 above)

Beyond the core passage itself, chapter 31 contains additional load-bearing terms:

Term	Original	Translit.	Literal meaning	Semantic range	English variants	Theological meaning	German rendering & risk
Rachel weeping for her children	רָחֵל מְבַכָּה עַל־בָּנֶיהָ (31:15)	Rachel mevakkah al-baneha	”Rachel weeping over/for her children”	Poetic personification of the matriarch mourning the exile of her descendants (the northern tribes)	“Rachel weeping for her children”	Extends the Weeping Prophet’s own grief-motif into a communal, maternal register — quoted directly in Matthew 2:18 regarding Herod’s slaughter of the innocents (already latent connection for this pipeline’s Matthew package)	“Rahel weint um ihre Kinder.” Risk: Medium. Note the direct Matthew 2:18 quotation for cross-curriculum teaching consistency.
Ephraim, my dear/darling son	אֶפְרַיִם בֵּן יַקִּיר לִי (31:20)	Efrayim ben yaqqir li	”Ephraim, a precious/darling son to me”	Tender parental-affection vocabulary immediately following the preceding grief, signaling the emotional turn toward restoration within the same literary unit	”Ephraim, my dear son,” “my darling child”	Demonstrates that divine judgment (chs. 1-29) and divine tenderness/restoration (chs. 30-33) are held together, not sequential replacements of each other’s validity	”Efraim, mein liebster Sohn.” Risk: Low. Warm relational language; teaching material may draw on this pipeline’s existing tone-guidance for “warm, relational language within formal register” (established for Romans 8/12) as a direct model.

Chapter 32 — Jeremiah Buys a Field: A Sign of Future Restoration

Term	Original	Translit.	Literal meaning	Semantic range	English variants	Theological meaning	German rendering & risk
nothing too hard for the LORD	הֲיִפָּלֵא מֵאִתִּי כָּל־דָּבָר (32:17, 27)	hayippale me’itti kol-davar	”is anything too extraordinary/difficult for me?”	Rhetorical divine-omnipotence question, paired concretely with the field-purchase sign-act (buying property in a city about to fall, as a guarantee of future return)	“is anything too hard for the LORD?”	Grounds the certainty of future restoration in divine omnipotence, demonstrated through a costly, concrete, present act of faith (the field purchase) rather than mere verbal assurance	”Sollte mir etwas unmöglich sein?” Risk: Medium. Reinforces “God’s Sovereign Plans” and “Hope of Restoration” together through a single concrete narrative sign-act.
one heart and one way; an everlasting covenant	לֵב אֶחָד וְדֶרֶךְ אֶחָד… בְּרִית עוֹלָם (32:39-40)	lev echad vederekh echad… berit olam	”one heart and one way… an everlasting covenant”	Direct echo/expansion of the New Covenant’s heart-language (31:33) using slightly different phrasing (“one heart,” singular unified devotion, rather than “law written on the heart”)	“I will give them one heart and one way… an everlasting covenant”	Confirms that the New Covenant promise of ch. 31 is not an isolated statement but part of a sustained restoration-theology running through chs. 30-33	Reuses Herz and baseline covenant → Bund, qualified “ewiger Bund.” Risk: High, inherited from both source terms; teach as direct reinforcement of the core passage.

Chapter 33 — Further Restoration and the Davidic Covenant Reaffirmed

No major new term beyond reapplication of Spross der Gerechtigkeit and YHWH Tsidqenu (both established at ch. 23, here at 33:15-16) to the future restored city itself, and a new covenant-guarantee image:

Term	Original	Translit.	Literal meaning	Semantic range	English variants	Theological meaning	German rendering & risk
covenant with day and night	בְּרִיתִי הַיּוֹם וּבְרִיתִי הַלָּיְלָה (33:20, 25)	beriti hayyom uveriti hallaylah	”my covenant of the day and my covenant of the night”	Uses the fixed regularity of the day/night cosmic order as a rhetorical guarantee-analogy for the certainty of the (Davidic/priestly) covenant’s permanence	”as surely as day and night… so surely…”	Reinforces covenant-certainty language already central to “God’s Sovereign Plans” and “Hope of Restoration"	"mein Bund mit dem Tag und mein Bund mit der Nacht.” Risk: Medium. Reuses baseline covenant → Bund; concrete cosmic-order analogy, no collision risk.

Chapter 34 — The Broken Covenant of Release

Term	Original	Translit.	Literal meaning	Semantic range	English variants	Theological meaning	German rendering & risk
proclaim liberty/release	קְרָא דְרוֹר (qara deror)	qara deror	”proclaim release/liberty”	Deror is the specific technical term for the Jubilee-adjacent slave-release/manumission legislation (cf. Lev 25:10) — a concrete socio-legal act, here concerning debt-slaves	”proclaim liberty,” “proclaim a release”	Judah formally covenants to release Hebrew slaves per Torah law, then reneges — a vivid, concrete illustration of covenant-breaking (feeds “Judgment for Covenant Unfaithfulness”)	“Freilassung ausrufen.” Risk: HIGH — mandatory disambiguation from the baseline freedom (Freiheit) Critical entry. This is a specific socio-legal manumission act (freeing literal slaves per Torah statute), categorically distinct from the Pauline theological “Freiheit in Christus” (freedom from the law’s condemning power and sin’s dominion) already established as this pipeline’s single highest-density German-specific risk term (Galatians package). Render as “Freilassung” (release/manumission), never as “Freiheit,” to prevent readers from importing Galatians’ theological freedom-in-Christ concept into this concrete historical-legal narrative, and vice versa. Flag for theologian review given the doctrinal stakes of keeping these two senses cleanly separated across curricula.

Chapter 35 — The Rechabites’ Faithfulness

Term	Original	Translit.	Literal meaning	Semantic range	English variants	Theological meaning	German rendering & risk
the Rechabites	בֵּית הָרֵכָבִים (beit haRekhavim)	beit haRekhavim	”the house of the Rechabites”	A specific clan who kept their ancestor Jonadab’s ascetic vow (no wine, no permanent housing) for generations, used by Jeremiah as a positive object-lesson of sustained obedience	”the house of the Rechabites”	A deliberate contrastive illustration: if a clan can faithfully keep a mere human ancestor’s command for generations, how much more should Judah keep the covenant commands of God — reinforces “Individual Responsibility” and covenant faithfulness as genuinely achievable, sharpening the indictment of Judah’s unfaithfulness	”Rechabiter.” Risk: Low. Proper clan-name, transliterated; concrete narrative illustration requiring no special German-specific handling beyond standard historical-name transliteration.

Chapter 36 — Baruch’s Scroll Burned and Rewritten

Term	Original	Translit.	Literal meaning	Semantic range	English variants	Theological meaning	German rendering & risk
scroll	מְגִלָּה (megillah)	megillah	”scroll”	Physical writing-medium; the same term underlying the later Jewish festival scrolls (Esther, etc.), here specifically Jeremiah’s dictated prophetic scroll	”scroll,” “book”	King Jehoiakim’s burning of the scroll and God’s command to rewrite it “with many similar words added” (36:32) demonstrates that the divine word cannot be permanently suppressed by human power — reinforces both “Cost of Faithful Ministry” (Baruch and Jeremiah both risk their lives) and confidence in Scripture’s indestructibility	”Schriftrolle.” Risk: Low. Concrete object; no collision risk. Worth noting for German readers unfamiliar with ancient scroll-format book production.

Chapters 37–38 — Imprisonment and Rescue

No major new theological term; concrete narrative development of “The Cost of Faithful Ministry” (Jeremiah imprisoned in a muddy cistern, ch. 38; rescued by the Cushite court official Ebed-melech). The cistern/dungeon (בּוֹר, bor) — “Zisterne” / “Grube” — Risk: Low, concrete narrative prop, thematically connects back to ch. 2’s “broken cisterns” metaphor without requiring separate doctrinal treatment.

Chapter 39 — The Fall of Jerusalem

No new theological term; historical narrative fulfillment of the judgment oracles announced throughout chs. 1-29 (the sword/famine/pestilence formula, ch. 15, reaches historical fulfillment here). Standard German proper-name forms: Zedekiah → Zedekia; Nebuchadnezzar → Nebukadnezar (established German Bible-translation convention, per this pipeline’s proper-name transliteration standards).

Chapters 40–41 — Gedaliah’s Governorship and Assassination

No new theological term; continued historical narrative of the post-fall remnant community and its internal treachery (Ishmael’s assassination of Gedaliah), illustrating that covenant unfaithfulness (here, violence and betrayal) continues even after judgment has already fallen.

Chapter 42 — The Remnant Seeks Guidance

No major new term; reinforces remnant (see ch. 44 entry below for full treatment) and “Individual Responsibility” — the remnant’s request for guidance and subsequent choice of whether to obey it becomes the pivotal narrative test of the following chapters.

Chapter 43 — Flight to Egypt in Disobedience

No new theological term; the remnant’s disobedient flight to Egypt despite explicit prophetic warning (ch. 42) is the narrative’s clearest illustration of “Individual Responsibility” — the people are held accountable for a choice made with full prior knowledge of God’s stated will, paralleling the same individual-accountability logic underlying 31:29-30’s “each shall die for his own sin.”

Chapter 44 — Idolatry Persists in Egypt

Term	Original	Translit.	Literal meaning	Semantic range	English variants	Theological meaning	German rendering & risk
remnant	שְׁאֵרִית (she’erit)	she’erit	”remainder, that which is left”	The surviving portion of the covenant people after judgment — a technical prophetic-theological term (not a merely descriptive “leftovers”), carrying its own hope-content (a remnant survives for a purpose)	“the remnant,” “those who are left”	Feeds directly into “Hope of Restoration after Exile” — even amid this chapter’s renewed judgment-warning (idolatry persisting even among exile-survivors in Egypt), the very existence of a preserved remnant carries forward the promise-line toward restoration	”der Rest” / “der Überrest.” Risk: High. No baseline entry exists; establish Überrest as the preferred German-curriculum term (avoiding bare “Rest,” which in ordinary German can sound like a generic mathematical/leftover remainder rather than a theologically freighted preserved-remnant). Doctrine: Hope of Restoration after Exile, secondarily Judgment for Covenant Unfaithfulness.
queen of heaven (repeated)	מְלֶכֶת הַשָּׁמַיִם (44:17-19, 25)	malkat hashamayim	(see ch. 7 above)	(see ch. 7 above)	(see ch. 7 above)	Demonstrates the idolatry named in ch. 7 was never actually abandoned, even by exile-survivors who witnessed Jerusalem’s fall firsthand — a sobering reinforcement of “Judgment for Covenant Unfaithfulness and Idolatry”	Reuses Himmelskönigin, established ch. 7. Risk: CRITICAL, reinforced — same mandatory Catholic Marian-title collision framing applies at every occurrence.

Chapter 45 — A Brief Word of Encouragement to Baruch

No new theological term; a short personal encouragement to Jeremiah’s scribe Baruch amid the surrounding judgment material, illustrating that faithful service (even in a supporting role) receives divine acknowledgment — a minor but genuine reinforcement of “Cost of Faithful Ministry” extended to Jeremiah’s collaborators, not the prophet alone.

Chapters 46–51 — Oracles Against the Nations

(Note: as flagged in §0, LXX Jeremiah places this entire block earlier in the book’s structure and in a different internal order than the MT; teaching material should note this transparently.)

Term	Original	Translit.	Literal meaning	Semantic range	English variants	Theological meaning	German rendering & risk
concerning [nation] (oracle heading formula)	עַל / לְ (al / le) + nation name	al Mitsrayim, al Mo’av, etc.	”concerning Egypt,” “concerning Moab,” etc.	Standard prophetic oracle-heading formula introducing each nation’s judgment oracle (Egypt, ch. 46; Philistia, ch. 47; Moab, ch. 48; Ammon/Edom/Damascus/Kedar-Hazor/Elam, ch. 49; Babylon, chs. 50-51)	“concerning Egypt,” “the word… against Moab”	Universalizes God’s sovereign judgment authority beyond Israel/Judah alone — reinforces “God’s Sovereign Plans for His People” by showing that plan operates over the whole international order, not Israel in isolation	”Wort über Ägypten,” etc. Risk: Low. Formulaic heading; standard German place-names per established transliteration convention (Ägypten, Moab, Edom, Damaskus, Elam).
Babylon must fall / flee from her midst	נָפְלָה בָבֶל… צְאוּ מִתּוֹכָהּ (50:2, 8; 51:6, 45)	naflah Bavel… tse’u mittokhah	”Babylon has fallen… go out from her midst”	Reversal-of-fortune oracle: the very empire God used as his instrument of judgment (ch. 25, 27) is itself now judged and destroyed, with an explicit call for God’s people to leave it before its fall	”Babylon is fallen… flee from the midst of Babylon”	Demonstrates that God’s sovereign use of a nation as a disciplinary instrument does not exempt that nation from its own accountability — and closes the book’s judgment material with a call to covenant-people separation from doomed idolatrous power, later directly echoed in Revelation 18:4 (“come out of her, my people”)	“Babylon ist gefallen… zieht weg aus ihrer Mitte!” Risk: Medium. Note the direct intertextual bridge to Revelation 18:4 for future-curriculum cross-reference; no German-specific collision risk.
cup of wrath (returns)	כּוֹס (kos, 51:7)	kos	(see ch. 25)	(see ch. 25)	(see ch. 25)	Bookends the judgment material begun at ch. 25: the same cup Babylon forced on the nations is now forced on Babylon itself	Reuses Kelch des Zorns, established ch. 25. Risk: High, inherited.

Chapter 52 — Historical Appendix: The Fall of Jerusalem and Jehoiachin’s Release

Term	Original	Translit.	Literal meaning	Semantic range	English variants	Theological meaning	German rendering & risk
Jehoiachin’s release and restoration to honor	וַיּוֹצֵא… אֶת־יְהוֹיָכִין (52:31-34)	vayotse… et-Yehoyachin	”and he brought out… Jehoiachin”	Closing historical note: the exiled Davidic king Jehoiachin is released from Babylonian imprisonment and given a permanent place of honor at the Babylonian king’s table for the rest of his life	”the king of Babylon… gave him a place at his table”	The book’s carefully chosen final image: even amid total historical catastrophe, a surviving thread of the Davidic royal line receives unexpected mercy and honor — a deliberately open-ended, hope-tinged closing note that anticipates the “Hope of Restoration after Exile” doctrine without narrating the restoration’s full completion within the book itself (which awaits Ezra-Nehemiah and, ultimately, the NT’s Davidic-Messianic fulfillment already treated extensively elsewhere in this pipeline)	“Er gab ihm einen Platz an seinem Tisch.” Risk: Medium. Teaching material should draw out this deliberate structural choice — the book of judgment closes not with despair but with a small, concrete sign of hope, mirroring the book’s own internal movement from judgment (chs. 1-29) to consolation (chs. 30-33) to historical outworking (chs. 34-52).

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3. Cross-Chapter Doctrine Map (Summary)

Doctrine	Primary chapters	Key terms
The New Covenant	24, 30-33 (climax 31:31-34), 32:38-41	new_covenant, heart (Herz), law (Gesetz/Torah), know (erkennen), forgive (vergeben), remember no more
Judgment for Covenant Unfaithfulness and Idolatry	2-13, 16, 19, 21-22, 34, 44	harlotry (Hurerei), broken cisterns, circumcise heart, queen of heaven (Himmelskönigin), sword/famine/pestilence/captivity, deceitful heart
The Weeping Prophet and the Cost of Faithful Ministry	1, 9, 11, 15, 20, 26, 36-38, 45	fountain of tears, fire in my bones, cursed be the day, Magor-missabib, lamb led to slaughter
False Prophets versus True Prophecy	14, 23, 27-29	false prophets (falsche Propheten), prophesying lies (Weissagung), yoke (Joch), Hananiah narrative
God’s Sovereign Plans for His People	1, 18, 25, 27, 29, 32, 46-51	potter and clay, God relents (nacham), plans for welfare (machashavah), cup of wrath, oracles against nations
Individual Responsibility	31:29-30, 35, 42-43, 44	each for his own sin, Rechabites, remnant obedience/disobedience
Hope of Restoration after Exile	16, 24, 29-33, 44, 50-51, 52	seventy years, remnant (Überrest), new exodus formula, Branch of Righteousness, Jehoiachin’s release

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This document (analysis/07_semantic_analysis.md) must be loaded alongside the baseline Romans translation_memory.json and bible_term_registry.json before any Phase 2 translation of Jeremiah material begins. See analysis/08_core_glossary.md for the consolidated, Phase-2-enforceable glossary table derived from this analysis.