Yeremia 21:1--22:30
Konteks21:1 The Lord spoke to Jeremiah 1 when King Zedekiah 2 sent to him Pashhur son of Malkijah and the priest Zephaniah son of Maaseiah. 3 Zedekiah sent them to Jeremiah to ask, 4 21:2 “Please ask the Lord to come and help us, 5 because King Nebuchadnezzar 6 of Babylon is attacking us. Maybe the Lord will perform one of his miracles as in times past and make him stop attacking us and leave.” 7 21:3 Jeremiah answered them, “Tell Zedekiah 21:4 that the Lord, the God of Israel, says, 8 ‘The forces at your disposal 9 are now outside the walls fighting against King Nebuchadnezzar of Babylon and the Babylonians 10 who have you under siege. I will gather those forces back inside the city. 11 21:5 In anger, in fury, and in wrath I myself will fight against you with my mighty power and great strength! 12 21:6 I will kill everything living in Jerusalem, 13 people and animals alike! They will die from terrible diseases. 21:7 Then 14 I, the Lord, promise that 15 I will hand over King Zedekiah of Judah, his officials, and any of the people who survive the war, starvation, and disease. I will hand them over to King Nebuchadnezzar of Babylon and to their enemies who want to kill them. He will slaughter them with the sword. He will not show them any mercy, compassion, or pity.’
21:8 “But 16 tell the people of Jerusalem 17 that the Lord says, ‘I will give you a choice between two courses of action. One will result in life; the other will result in death. 18 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. 19 21:10 For I, the Lord, say that 20 I am determined not to deliver this city but to bring disaster on it. 21 It will be handed over to the king of Babylon and he will destroy it with fire.’” 22
21:11 The Lord told me to say 23 to the royal court 24 of Judah,
“Listen to what the Lord says,
21:12 O royal family descended from David. 25
The Lord says:
‘See to it that people each day 26 are judged fairly. 27
Deliver those who have been robbed from those 28 who oppress them.
Otherwise, my wrath will blaze out against you.
It will burn like a fire that cannot be put out
because of the evil that you have done. 29
21:13 Listen, you 30 who sit enthroned above the valley on a rocky plateau.
I am opposed to you,’ 31 says the Lord. 32
‘You boast, “No one can swoop down on us.
No one can penetrate into our places of refuge.” 33
21:14 But I will punish you as your deeds deserve,’
says the Lord. 34
‘I will set fire to your palace;
it will burn up everything around it.’” 35
22:1 The Lord told me, 36 “Go down 37 to the palace of the king of Judah. Give him a message from me there. 38 22:2 Say: ‘Listen, O king of Judah who follows in David’s succession. 39 You, your officials, and your subjects who pass through the gates of this palace must listen to what the Lord says. 40 22:3 The Lord says, “Do what is just and right. Deliver those who have been robbed from those 41 who oppress them. Do not exploit or mistreat foreigners who live in your land, children who have no fathers, or widows. 42 Do not kill innocent people 43 in this land. 22:4 If you are careful to 44 obey these commands, then the kings who follow in David’s succession and ride in chariots or on horses will continue to come through the gates of this palace, as will their officials and their subjects. 45 22:5 But, if you do not obey these commands, I solemnly swear 46 that this palace will become a pile of rubble. I, the Lord, affirm it!” 47
22:6 “‘For the Lord says concerning the palace of the king of Judah,
“This place looks like a veritable forest of Gilead to me.
It is like the wooded heights of Lebanon in my eyes.
But I swear that I will make it like a wilderness
whose towns have all been deserted. 48
22:7 I will send men against it to destroy it 49
with their axes and hatchets.
They will hack up its fine cedar panels and columns
and throw them into the fire.
22:8 “‘People from other nations will pass by this city. They will ask one another, “Why has the Lord done such a thing to this great city?” 22:9 The answer will come back, “It is because they broke their covenant with the Lord their God and worshiped and served other gods.”
22:10 “‘Do not weep for the king who was killed.
Do not grieve for him.
But weep mournfully for the king who has gone into exile.
For he will never return to see his native land again. 50
22:11 “‘For the Lord has spoken about Shallum son of Josiah, who succeeded his father as king of Judah but was carried off into exile. He has said, “He will never return to this land. 51 22:12 For he will die in the country where they took him as a captive. He will never see this land again.” 52
22:13 “‘Sure to be judged 53 is the king who builds his palace using injustice
and treats people unfairly while adding its upper rooms. 54
He makes his countrymen work for him for nothing.
He does not pay them for their labor.
22:14 He says, “I will build myself a large palace
with spacious upper rooms.”
He cuts windows in its walls,
panels it 55 with cedar, and paints its rooms red. 56
22:15 Does it make you any more of a king
that you outstrip everyone else in 57 building with cedar?
Just think about your father.
He was content that he had food and drink. 58
He did what was just and right. 59
So things went well with him.
22:16 He upheld the cause of the poor and needy.
So things went well for Judah.’ 60
The Lord says,
‘That is a good example of what it means to know me.’ 61
22:17 But you are always thinking and looking
for ways to increase your wealth by dishonest means.
Your eyes and your heart are set
on killing some innocent person
and committing fraud and oppression. 62
22:18 So 63 the Lord has this to say about Josiah’s son, King Jehoiakim of Judah:
People will not mourn for him, saying,
“This makes me sad, my brother!
This makes me sad, my sister!”
They will not mourn for him, saying,
“Poor, poor lord! Poor, poor majesty!” 64
22:19 He will be left unburied just like a dead donkey.
His body will be dragged off and thrown outside the gates of Jerusalem.’” 65
22:20 People of Jerusalem, 66 go up to Lebanon and cry out in mourning.
Go to the land of Bashan and cry out loudly.
Cry out in mourning from the mountains of Moab. 67
For your allies 68 have all been defeated.
22:21 While you were feeling secure I gave you warning. 69
But you said, “I refuse to listen to you.”
That is the way you have acted from your earliest history onward. 70
Indeed, you have never paid attention to me.
22:22 My judgment will carry off all your leaders like a storm wind! 71
Your allies will go into captivity.
Then you will certainly 72 be disgraced and put to shame
because of all the wickedness you have done.
22:23 You may feel as secure as a bird
nesting in the cedars of Lebanon.
But oh how you 73 will groan 74 when the pains of judgment come on you.
They will be like those of a woman giving birth to a baby. 75
“As surely as I am the living God, you, Jeconiah, 77 king of Judah, son of Jehoiakim, will not be the earthly representative of my authority. Indeed, I will take that right away from you. 78 22:25 I will hand you over to those who want to take your life and of whom you are afraid. I will hand you over to King Nebuchadnezzar of Babylon and his Babylonian 79 soldiers. 22:26 I will force you and your mother who gave you birth into exile. You will be exiled to 80 a country where neither of you were born, and you will both die there. 22:27 You will never come back to this land to which you will long to return!” 81
22:28 This man, Jeconiah, will be like a broken pot someone threw away.
He will be like a clay vessel 82 that no one wants. 83
Why will he and his children be forced into exile?
Why will they be thrown out into a country they know nothing about? 84
22:29 O land of Judah, land of Judah, land of Judah! 85
Listen to what the Lord has to say!
22:30 The Lord says,
“Enroll this man in the register as though he were childless. 86
Enroll him as a man who will not enjoy success during his lifetime.
For none of his sons will succeed in occupying the throne of David
or ever succeed in ruling over Judah.”
Yeremia 28:1--29:32
Konteks28:1 The following events occurred in that same year, early in the reign of King Zedekiah of Judah. To be more precise, it was the fifth month of the fourth year of his reign. 87 The prophet Hananiah son of Azzur, who was from Gibeon, spoke to Jeremiah 88 in the Lord’s temple in the presence of the priests and all the people. 89 28:2 “The Lord God of Israel who rules over all 90 says, ‘I will break the yoke of servitude 91 to the king of Babylon. 28:3 Before two years are over, I will bring back to this place everything that King Nebuchadnezzar of Babylon took from it and carried away to Babylon. 28:4 I will also bring back to this place Jehoiakim’s son King Jeconiah of Judah and all the exiles who were taken to Babylon.’ Indeed, the Lord affirms, 92 ‘I will break the yoke of servitude to the king of Babylon.’”
28:5 Then the prophet Jeremiah responded to the prophet Hananiah in the presence of the priests and all the people who were standing in the Lord’s temple. 28:6 The prophet Jeremiah said, “Amen! May the Lord do all this! May the Lord make your prophecy come true! May he bring back to this place from Babylon all the valuable articles taken from the Lord’s temple and the people who were carried into exile. 28:7 But listen to what I say to you and to all these people. 93 28:8 From earliest times, the prophets who preceded you and me invariably 94 prophesied war, disaster, 95 and plagues against many countries and great kingdoms. 28:9 So if a prophet prophesied 96 peace and prosperity, it was only known that the Lord truly sent him when what he prophesied came true.”
28:10 The prophet Hananiah then took the yoke off the prophet Jeremiah’s neck and broke it. 28:11 Then he spoke up in the presence of all the people. “The Lord says, ‘In the same way I will break the yoke of servitude of all the nations to King Nebuchadnezzar of Babylon 97 before two years are over.’” After he heard this, the prophet Jeremiah departed and went on his way. 98
28:12 But shortly after the prophet Hananiah had broken the yoke off the prophet Jeremiah’s neck, the Lord spoke to Jeremiah. 28:13 “Go and tell Hananiah that the Lord says, 99 ‘You have indeed broken the wooden yoke. But you have 100 only succeeded in replacing it with an iron one! 101 28:14 For the Lord God of Israel who rules over all 102 says, “I have put an irresistible yoke of servitude on all these nations 103 so they will serve King Nebuchadnezzar of Babylon. And they will indeed serve him. I have even given him control over the wild animals.”’” 104 28:15 Then the prophet Jeremiah told the prophet Hananiah, “Listen, Hananiah! The Lord did not send you! You are making these people trust in a lie! 105 28:16 So the Lord says, ‘I will most assuredly remove 106 you from the face of the earth. You will die this very year because you have counseled rebellion against the Lord.’” 107
28:17 In the seventh month of that very same year 108 the prophet Hananiah died.
29:1 The prophet Jeremiah sent a letter to the exiles Nebuchadnezzar had carried off from Jerusalem 109 to Babylon. It was addressed to the elders who were left among the exiles, to the priests, to the prophets, and to all the other people who were exiled in Babylon. 110 29:2 He sent it after King Jeconiah, the queen mother, the palace officials, 111 the leaders of Judah and Jerusalem, the craftsmen, and the metal workers had been exiled from Jerusalem. 112 29:3 He sent it with Elasah son of Shaphan 113 and Gemariah son of Hilkiah. 114 King Zedekiah of Judah had sent these men to Babylon to King Nebuchadnezzar of Babylon. 115 The letter said:
29:4 “The Lord God of Israel who rules over all 116 says to all those he sent 117 into exile to Babylon from Jerusalem, 118 29:5 ‘Build houses and settle down. Plant gardens and eat what they produce. 29:6 Marry and have sons and daughters. Find wives for your sons and allow your daughters get married so that they too can have sons and daughters. Grow in number; do not dwindle away. 29:7 Work to see that the city where I sent you as exiles enjoys peace and prosperity. Pray to the Lord for it. For as it prospers you will prosper.’
29:8 “For the Lord God of Israel who rules over all 119 says, ‘Do not let the prophets or those among you who claim to be able to predict the future by divination 120 deceive you. And do not pay any attention to the dreams that you are encouraging them to dream. 29:9 They are prophesying lies to you and claiming my authority to do so. 121 But I did not send them. I, the Lord, affirm it!’ 122
29:10 “For the Lord says, ‘Only when the seventy years of Babylonian rule 123 are over will I again take up consideration for you. 124 Then I will fulfill my gracious promise to you and restore 125 you to your homeland. 126 29:11 For I know what I have planned for you,’ says the Lord. 127 ‘I have plans to prosper you, not to harm you. I have plans to give you 128 a future filled with hope. 129 29:12 When you call out to me and come to me in prayer, 130 I will hear your prayers. 131 29:13 When you seek me in prayer and worship, you will find me available to you. If you seek me with all your heart and soul, 132 29:14 I will make myself available to you,’ 133 says the Lord. 134 ‘Then I will reverse your plight 135 and will regather you from all the nations and all the places where I have exiled you,’ says the Lord. 136 ‘I will bring you back to the place from which I exiled you.’
29:15 “You say, ‘The Lord has raised up prophets of good news 137 for us here in Babylon.’ 29:16 But just listen to what the Lord has to say about 138 the king who occupies David’s throne and all your fellow countrymen who are still living in this city of Jerusalem 139 and were not carried off into exile with you. 29:17 The Lord who rules over all 140 says, ‘I will bring war, 141 starvation, and disease on them. I will treat them like figs that are so rotten 142 they cannot be eaten. 29:18 I will chase after them with war, 143 starvation, and disease. I will make all the kingdoms of the earth horrified at what happens to them. I will make them examples of those who are cursed, objects of horror, hissing scorn, and ridicule among all the nations where I exile them. 29:19 For they have not paid attention to what I said to them through my servants the prophets whom I sent to them over and over again,’ 144 says the Lord. 145 ‘And you exiles 146 have not paid any attention to them either,’ says the Lord. 147 29:20 ‘So pay attention to what I, the Lord, have said, 148 all you exiles whom I have sent to Babylon from Jerusalem.’
29:21 “The Lord God of Israel who rules over all 149 also has something to say about Ahab son of Kolaiah and Zedekiah son of Maaseiah, who are prophesying lies to you and claiming my authority to do so. 150 ‘I will hand them over to King Nebuchadnezzar of Babylon and he will execute them before your very eyes. 29:22 And all the exiles of Judah who are in Babylon will use them as examples when they put a curse on anyone. They will say, “May the Lord treat you like Zedekiah and Ahab whom the king of Babylon roasted to death in the fire!” 151 29:23 This will happen to them because they have done what is shameful 152 in Israel. They have committed adultery with their neighbors’ wives and have spoken lies while claiming my authority. 153 They have spoken words that I did not command them to speak. I know what they have done. I have been a witness to it,’ says the Lord.” 154
29:24 The Lord told Jeremiah, “Tell 155 Shemaiah the Nehelamite 156 29:25 that the Lord God of Israel who rules over all 157 has a message for him. 158 Tell him, 159 ‘On your own initiative 160 you sent a letter 161 to the priest Zephaniah son of Maaseiah 162 and to all the other priests and to all the people in Jerusalem. 163 In your letter you said to Zephaniah, 164 29:26 “The Lord has made you priest in place of Jehoiada. 165 He has put you in charge in the Lord’s temple of controlling 166 any lunatic 167 who pretends to be a prophet. 168 And it is your duty to put any such person in the stocks 169 with an iron collar around his neck. 170 29:27 You should have reprimanded Jeremiah from Anathoth who is pretending to be a prophet among you! 171 29:28 For he has even sent a message to us here in Babylon. He wrote and told us, 172 “You will be there a long time. Build houses and settle down. Plant gardens and eat what they produce.”’” 173
29:29 Zephaniah the priest read that letter to the prophet Jeremiah. 174 29:30 Then the Lord spoke to Jeremiah. 29:31 “Send a message to all the exiles in Babylon. Tell them, ‘The Lord has spoken about Shemaiah the Nehelamite. “Shemaiah has spoken to you as a prophet even though I did not send him. He is making you trust in a lie. 175 29:32 Because he has done this,” 176 the Lord says, “I will punish Shemaiah the Nehelamite and his whole family. There will not be any of them left to experience the good things that I will do for my people. I, the Lord, affirm it! For he counseled rebellion against the Lord.”’” 177
Yeremia 34:1-22
Konteks34:1 The Lord spoke to Jeremiah while King Nebuchadnezzar of Babylon was attacking Jerusalem 178 and the towns around it with a large army. This army consisted of troops from his own army and from the kingdoms and peoples of the lands under his dominion. 179 34:2 The Lord God of Israel told Jeremiah 180 to go and give King Zedekiah of Judah a message. He told Jeremiah 181 to tell him, “The Lord says, ‘I am going to 182 hand this city over to the king of Babylon and he will burn it down. 34:3 You yourself will not escape his clutches, but will certainly be captured and handed over to him. You must confront the king of Babylon face to face and answer to him personally. 183 Then you must go to Babylon. 34:4 However, listen to what I, the Lord, promise you, King Zedekiah of Judah. I, the Lord, promise that 184 you will not die in battle or be executed. 185 34:5 You will die a peaceful death. They will burn incense at your burial just as they did at the burial of your ancestors, the former kings who preceded you. 186 They will mourn for you, saying, “Poor, poor master!” 187 Indeed, you have my own word on this. 188 I, the Lord, affirm it!’” 189
34:6 The prophet Jeremiah told all this to King Zedekiah of Judah in Jerusalem. 34:7 He did this while the army of the king of Babylon was attacking Jerusalem and the cities of Lachish and Azekah. He was attacking these cities because they were the only fortified cities of Judah which were still holding out. 190
34:8 The Lord spoke to Jeremiah after King Zedekiah had made a covenant 191 with all the people in Jerusalem 192 to grant their slaves their freedom. 34:9 Everyone was supposed to free their male and female Hebrew slaves. No one was supposed to keep a fellow Judean enslaved. 193 34:10 All the people and their leaders had agreed to this. They had agreed to free their male and female slaves and not keep them enslaved any longer. They originally complied with the covenant and freed them. 194 34:11 But later 195 they had changed their minds. They had taken back their male and female slaves that they had freed and forced them to be slaves again. 196 34:12 That was when the Lord spoke to Jeremiah, 197 34:13 “The Lord God of Israel has a message for you. 198 ‘I made a covenant with your ancestors 199 when I brought them out of Egypt where they had been slaves. 200 It stipulated, 201 34:14 “Every seven years each of you must free any fellow Hebrews who have sold themselves to you. After they have served you for six years, you shall set them free.” 202 But your ancestors did not obey me or pay any attention to me. 34:15 Recently, however, you yourselves 203 showed a change of heart and did what is pleasing to me. You granted your fellow countrymen their freedom and you made a covenant to that effect in my presence in the house that I have claimed for my own. 204 34:16 But then you turned right around 205 and showed that you did not honor me. 206 Each of you took back your male and female slaves whom you had freed as they desired, and you forced them to be your slaves again. 207 34:17 So I, the Lord, say: “You have not really obeyed me and granted freedom to your neighbor and fellow countryman. 208 Therefore, I will grant you freedom, the freedom 209 to die in war, or by starvation or disease. I, the Lord, affirm it! 210 I will make all the kingdoms of the earth horrified at what happens to you. 211 34:18 I will punish those people who have violated their covenant with me. I will make them like the calf they cut in two and passed between its pieces. 212 I will do so because they did not keep the terms of the covenant they made in my presence. 213 34:19 I will punish the leaders of Judah and Jerusalem, the court officials, 214 the priests, and all the other people of the land who passed between the pieces of the calf. 215 34:20 I will hand them over to their enemies who want to kill them. Their dead bodies will become food for the birds and the wild animals. 216 34:21 I will also hand King Zedekiah of Judah and his officials over to their enemies who want to kill them. I will hand them over to the army of the king of Babylon, even though they have temporarily withdrawn from attacking you. 217 34:22 For I, the Lord, affirm that 218 I will soon give the order and bring them back to this city. They will fight against it and capture it and burn it down. I will also make the towns of Judah desolate so that there will be no one living in them.”’”
Yeremia 37:1--39:18
Konteks37:1 Zedekiah son of Josiah succeeded Jeconiah 219 son of Jehoiakim as king. He was elevated to the throne of the land of Judah by King Nebuchadnezzar of Babylon. 220 37:2 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. 221
37:3 King Zedekiah sent 222 Jehucal 223 son of Shelemiah and the priest Zephaniah 224 son of Maaseiah to the prophet Jeremiah. He told them to say, “Please pray to the Lord our God on our behalf.” 37:4 (Now Jeremiah had not yet been put in prison. 225 So he was still free to come and go among the people as he pleased. 226 37:5 At that time the Babylonian forces 227 had temporarily given up their siege against Jerusalem. 228 They had had it under siege, but withdrew when they heard that the army of Pharaoh had set out from Egypt. 229 ) 37:6 The Lord gave the prophet Jeremiah a message for them. He told him to tell them, 230 37:7 “The Lord God of Israel says, ‘Give a message to the king of Judah who sent you to ask me to help him. 231 Tell him, “The army of Pharaoh that was on its way to help you will go back home to Egypt. 232 37:8 Then the Babylonian forces 233 will return. They will attack the city and will capture it and burn it down. 37:9 Moreover, I, the Lord, warn you not to deceive yourselves into thinking that the Babylonian forces 234 will go away and leave you alone. For they will not go away. 235 37:10 For even if you were to defeat all the Babylonian forces 236 fighting against you so badly that only wounded men were left lying in their tents, they would get up and burn this city down.”’” 237
37:11 The following events also occurred 238 while the Babylonian forces 239 had temporarily withdrawn from Jerusalem 240 because the army of Pharaoh was coming. 37:12 Jeremiah started to leave Jerusalem to go to the territory of Benjamin. He wanted to make sure he got his share of the property that was being divided up among his family there. 241 37:13 But he only got as far as the Benjamin Gate. 242 There an officer in charge of the guards named Irijah, 243 who was the son of Shelemiah and the grandson of Hananiah, stopped him. He seized Jeremiah and said, 244 “You are deserting to the Babylonians!” 245 37:14 Jeremiah answered, “That’s a lie! I am not deserting to the Babylonians.” 246 But Irijah would not listen to him. Irijah put Jeremiah under arrest and took him to the officials. 37:15 The officials were very angry 247 at Jeremiah. They had him flogged and put in prison in the house of Jonathan, the royal secretary, which they had converted into a place for confining prisoners. 248
37:16 So 249 Jeremiah was put in prison in a cell in the dungeon in Jonathan’s house. 250 He 251 was kept there for a long time. 37:17 Then King Zedekiah had him brought to the palace. There he questioned him privately and asked him, 252 “Is there any message from the Lord?” Jeremiah answered, “Yes, there is.” Then he announced, 253 “You will be handed over to the king of Babylon.” 254 37:18 Then Jeremiah asked King Zedekiah, “What crime have I committed against you, or the officials who serve you, or the people of Judah? What have I done to make you people throw me into prison? 255 37:19 Where now are the prophets who prophesied to you that 256 the king of Babylon would not attack you or this land? 37:20 But now please listen, your royal Majesty, 257 and grant my plea for mercy. 258 Do not send me back to the house of Jonathan, the royal secretary. If you do, I will die there.” 259 37:21 Then King Zedekiah ordered that Jeremiah be committed to the courtyard of the guardhouse. He also ordered that a loaf of bread 260 be given to him every day from the baker’s street until all the bread in the city was gone. So Jeremiah was kept 261 in the courtyard of the guardhouse.
38:1 Now Shephatiah son of Mattan, Gedaliah son of Pashhur, Jehucal 262 son of Shelemiah, and Pashhur 263 son of Malkijah had heard 264 the things that Jeremiah had been telling the people. They had heard him say, 38:2 “The Lord says, ‘Those who stay in this city will die in battle or of starvation or disease. 265 Those who leave the city and surrender to the Babylonians 266 will live. They will escape with their lives.’” 267 38:3 They had also heard him say, 268 “The Lord says, ‘This city will certainly be handed over to the army of the king of Babylon. They will capture it.’” 269 38:4 So these officials said to the king, “This man must be put to death. For he is demoralizing 270 the soldiers who are left in the city as well as all the other people there by these things he is saying. 271 This 272 man is not seeking to help these people but is trying to harm them.” 273 38:5 King Zedekiah said to them, “Very well, you can do what you want with him. 274 For I cannot do anything to stop you.” 275 38:6 So the officials 276 took Jeremiah and put him in the cistern 277 of Malkijah, one of the royal princes, 278 that was in the courtyard of the guardhouse. There was no water in the cistern, only mud. So when they lowered Jeremiah into the cistern with ropes he sank in the mud. 279
38:7 An Ethiopian, Ebed Melech, 280 a court official in the royal palace, heard that Jeremiah had been put 281 in the cistern. While the king was holding court 282 at the Benjamin Gate, 38:8 Ebed Melech departed the palace and went to speak to the king. He said to him, 38:9 “Your royal Majesty, those men have been very wicked in all that they have done to the prophet Jeremiah. They have thrown him into a cistern and he is sure to die of starvation there because there is no food left in the city. 283 38:10 Then the king gave Ebed Melech the Ethiopian the following order: “Take thirty 284 men with you from here and go pull the prophet Jeremiah out of the cistern before he dies.” 38:11 So Ebed Melech took the men with him and went to a room under the treasure room in the palace. 285 He got some worn-out clothes and old rags 286 from there and let them down by ropes to Jeremiah in the cistern. 38:12 Ebed Melech 287 called down to Jeremiah, “Put these rags and worn-out clothes under your armpits to pad the ropes. 288 Jeremiah did as Ebed Melech instructed. 289 38:13 So they pulled Jeremiah up from the cistern with ropes. Jeremiah, however, still remained confined 290 to the courtyard of the guardhouse.
38:14 Some time later 291 Zedekiah sent and had Jeremiah brought to him at the third entrance 292 of the Lord’s temple. The king said to Jeremiah, “I would like to ask you a question. Do not hide anything from me when you answer.” 293 38:15 Jeremiah said to Zedekiah, “If I answer you, you will certainly kill me. 294 If I give you advice, you will not listen to me.” 38:16 So King Zedekiah made a secret promise to Jeremiah and sealed it with an oath. He promised, 295 “As surely as the Lord lives who has given us life and breath, 296 I promise you this: I will not kill you or hand you over to those men who want to kill you.” 297
38:17 Then Jeremiah said to Zedekiah, “The Lord, the God who rules over all, the God of Israel, 298 says, ‘You must surrender to the officers of the king of Babylon. If you do, your life will be spared 299 and this city will not be burned down. Indeed, you and your whole family will be spared. 38:18 But if you do not surrender to the officers of the king of Babylon, this city will be handed over to the Babylonians 300 and they will burn it down. You yourself will not escape from them.’” 301 38:19 Then King Zedekiah said to Jeremiah, “I am afraid of the Judeans who have deserted to the Babylonians. 302 The Babylonians might hand me over to them and they will torture me.” 303 38:20 Then Jeremiah answered, “You will not be handed over to them. Please obey the Lord by doing what I have been telling you. 304 Then all will go well with you and your life will be spared. 305 38:21 But if you refuse to surrender, the Lord has shown me a vision of what will happen. Here is what I saw: 38:22 All the women who are left in the royal palace of Judah will be led out to the officers of the king of Babylon. They will taunt you saying, 306
‘Your trusted friends misled you;
they have gotten the best of you.
Now that your feet are stuck in the mud,
they have turned their backs on you.’ 307
38:23 “All your wives and your children will be turned over to the Babylonians. 308 You yourself will not escape from them but will be captured by the 309 king of Babylon. This city will be burned down.” 310
38:24 Then Zedekiah told Jeremiah, “Do not let anyone know about the conversation we have had. 311 If you do, you will die. 312 38:25 The officials may hear that I have talked with you. They may come to you and say, ‘Tell us what you said to the king and what the king said to you. 313 Do not hide anything from us. If you do, we will kill you.’ 314 38:26 If they do this, tell 315 them, ‘I was pleading with the king not to send me back to die in the dungeon of Jonathan’s house.’” 316 38:27 All the officials did indeed come and question Jeremiah. 317 He told them exactly what the king had instructed him to say. 318 They stopped questioning him any further because no one had actually heard their conversation. 319 38:28 So Jeremiah remained confined 320 in the courtyard of the guardhouse until the day Jerusalem 321 was captured.
The following events occurred when Jerusalem 322 was captured. 323
39:1 King Nebuchadnezzar of Babylon came against Jerusalem with his whole army and laid siege to it. The siege began in the tenth month of the ninth year that Zedekiah ruled over Judah. 324 39:2 It lasted until the ninth day of the fourth month of Zedekiah’s eleventh year. 325 On that day they broke through the city walls. 39:3 Then Nergal-Sharezer of Samgar, Nebo-Sarsekim, who was a chief officer, Nergal-Sharezer, who was a high official, 326 and all the other officers of the king of Babylon came and set up quarters 327 in the Middle Gate. 328 39:4 When King Zedekiah of Judah and all his soldiers saw them, they tried to escape. They departed from the city during the night. They took a path through the king’s garden and passed out through the gate between the two walls. 329 Then they headed for the Jordan Valley. 330 39:5 But the Babylonian 331 army chased after them. They caught up with Zedekiah in the plains of Jericho 332 and captured him. 333 They took him to King Nebuchadnezzar of Babylon at Riblah 334 in the territory of Hamath and Nebuchadnezzar passed sentence on him there. 39:6 There at Riblah the king of Babylon had Zedekiah’s sons put to death while Zedekiah was forced to watch. The king of Babylon also had all the nobles of Judah put to death. 39:7 Then he had Zedekiah’s eyes put out and had him bound in chains 335 to be led off to Babylon. 39:8 The Babylonians 336 burned down the royal palace, the temple of the Lord, and the people’s homes, 337 and they tore down the wall of Jerusalem. 338 39:9 Then Nebuzaradan, the captain of the royal guard, 339 took captive the rest of the people who were left in the city. He carried them off to Babylon along with the people who had deserted to him. 340 39:10 But he 341 left behind in the land of Judah some of the poor people who owned nothing. He gave them fields and vineyards at that time.
39:11 Now King Nebuchadnezzar of Babylon had issued orders concerning Jeremiah. He had passed them on through Nebuzaradan, the captain of his royal guard, 342 39:12 “Find Jeremiah 343 and look out for him. 344 Do not do anything to harm him, 345 but do with him whatever he tells you.” 39:13 So Nebuzaradan, the captain of the royal guard, Nebushazban, who was a chief officer, Nergal-Sharezer, who was a high official, 346 and all the other officers of the king of Babylon 39:14 sent and had Jeremiah brought from the courtyard of the guardhouse. They turned him over to Gedaliah, 347 the son of Ahikam and the grandson of Shaphan, to take him home with him. 348 But Jeremiah stayed among the people. 349
39:15 350 Now the Lord had spoken to Jeremiah while he was still confined in the courtyard of the guardhouse, 351 39:16 “Go 352 and tell Ebed-Melech the Ethiopian, ‘The Lord God of Israel who rules over all says, “I will carry out against this city what I promised. It will mean disaster and not good fortune for it. 353 When that disaster happens, you will be there to see it. 354 39:17 But I will rescue you when it happens. 355 I, the Lord, affirm it! 356 You will not be handed over to those whom you fear. 357 39:18 I will certainly save you. You will not fall victim to violence. 358 You will escape with your life 359 because you trust in me. I, the Lord, affirm it!”’” 360
Yeremia 52:1-34
Konteks52:1 361 Zedekiah was twenty-one years old when he became king, and he ruled in Jerusalem 362 for eleven years. His mother’s name was Hamutal 363 daughter of Jeremiah, from Libnah. 52:2 He did what displeased the Lord 364 just as Jehoiakim had done.
52:3 What follows is a record of what happened to Jerusalem and Judah because of the Lord’s anger when he drove them out of his sight. 365 Zedekiah rebelled against the king of Babylon. 52:4 King Nebuchadnezzar of Babylon came against Jerusalem with his whole army and set up camp outside it. 366 They built siege ramps all around it. He arrived on the tenth day of the tenth month in the ninth year that Zedekiah ruled over Judah. 367 52:5 The city remained under siege until Zedekiah’s eleventh year. 52:6 By the ninth day of the fourth month 368 the famine in the city was so severe the residents 369 had no food. 52:7 They broke through the city walls, and all the soldiers tried to escape. They left the city during the night. They went through the gate between the two walls that is near the king’s garden. 370 (The Babylonians had the city surrounded.) Then they headed for the Jordan Valley. 371 52:8 But the Babylonian army chased after the king. They caught up with Zedekiah in the plains of Jericho, 372 and his entire army deserted him. 52:9 They captured him and brought him up to the king of Babylon at Riblah 373 in the territory of Hamath and he passed sentence on him there. 52:10 The king of Babylon had Zedekiah’s sons put to death while Zedekiah was forced to watch. He also had all the nobles of Judah put to death there at Riblah. 52:11 He had Zedekiah’s eyes put out and had him bound in chains. 374 Then the king of Babylon had him led off to Babylon and he was imprisoned there until the day he died.
52:12 On the tenth 375 day of the fifth month, 376 in the nineteenth year of King Nebuchadnezzar of Babylon, Nebuzaradan, the captain of the royal guard 377 who served 378 the king of Babylon, arrived in Jerusalem. 52:13 He burned down the Lord’s temple, the royal palace, and all the houses in Jerusalem, including every large house. 52:14 The whole Babylonian army that came with the captain of the royal guard tore down the walls that surrounded Jerusalem. 52:15 Nebuzaradan, the captain of the royal guard, took into exile some of the poor, 379 the rest of the people who remained in the city, those who had deserted to him, and the rest of the craftsmen. 52:16 But he 380 left behind some of the poor 381 and gave them fields and vineyards.
52:17 The Babylonians broke the two bronze pillars in the temple of the Lord, as well as the movable stands and the large bronze basin called the “The Sea.” 382 They took all the bronze to Babylon. 52:18 They also took the pots, shovels, 383 trimming shears, 384 basins, pans, and all the bronze utensils used by the priests. 385 52:19 The captain of the royal guard took the gold and silver bowls, censers, 386 basins, pots, lampstands, pans, and vessels. 387 52:20 The bronze of the items that King Solomon made for the Lord’s temple (including the two pillars, the large bronze basin called “The Sea,” the twelve bronze bulls under “The Sea,” and the movable stands 388 ) was too heavy to be weighed. 52:21 Each of the pillars was about 27 feet 389 high, about 18 feet 390 in circumference, three inches 391 thick, and hollow. 52:22 The bronze top of one pillar was about seven and one-half feet 392 high and had bronze latticework and pomegranate-shaped ornaments all around it. The second pillar with its pomegranate-shaped ornaments was like it. 52:23 There were ninety-six pomegranate-shaped ornaments on the sides; in all there were one hundred pomegranate-shaped ornaments over the latticework that went around it.
52:24 The captain of the royal guard took Seraiah the chief priest, Zephaniah the priest who was second in rank, and the three doorkeepers. 393 52:25 From the city he took an official who was in charge of the soldiers, seven of the king’s advisers who were discovered in the city, an official army secretary who drafted citizens 394 for military service, and sixty citizens who were discovered in the middle of the city. 52:26 Nebuzaradan, the captain of the royal guard, took them and brought them to the king of Babylon at Riblah. 52:27 The king of Babylon ordered them to be executed 395 at Riblah in the territory of Hamath.
So Judah was taken into exile away from its land. 52:28 Here is the official record of the number of people 396 Nebuchadnezzar carried into exile: In the seventh year, 397 3,023 Jews; 52:29 in Nebuchadnezzar’s eighteenth year, 398 832 people from Jerusalem; 52:30 in Nebuchadnezzar’s twenty-third year, 399 Nebuzaradan, the captain of the royal guard, carried into exile 745 Judeans. In all 4,600 people went into exile.
52:31 In the thirty-seventh year of the exile of King Jehoiachin of Judah, on the twenty-fifth 400 day of the twelfth month, 401 Evil-Merodach, in the first year of his reign, pardoned 402 King Jehoiachin of Judah and released him from prison. 52:32 He spoke kindly to him and gave him a more prestigious position than 403 the other kings who were with him in Babylon. 52:33 Jehoiachin 404 took off his prison clothes and ate daily in the king’s presence for the rest of his life. 52:34 He was given daily provisions by the king of Babylon for the rest of his life until the day he died.
[21:1] 1 tn Heb “The word which came to Jeremiah from the
[21:1] 2 sn Zedekiah was the last king of Judah. He ruled from 597
[21:1] 3 sn The Pashhur son of Malkijah referred to here is not the same as the Pashhur referred to in 20:1-6 who was the son of Immer. This Pashhur is referred to later in 38:1. The Zephaniah referred to here was the chief of security referred to later in Jer 29:25-26. He appears to have been favorably disposed toward Jeremiah.
[21:1] 4 tn Heb “sent to him…Maaseiah, saying,….”
[21:2] 5 tn The verb used here is often used of seeking information through a prophet (e.g., 2 Kgs 1:16; 8:8) and hence many translate “inquire of the
[21:2] 6 tn The dominant spelling of this name is actually Nebuchadrezzar which is closer to his Babylonian name Nebu kudduri uzzur. An alternate spelling which is found 6 times in the book of Jeremiah and 17 times elsewhere is Nebuchadnezzar which is the form of the name that is usually used in English versions.
[21:2] sn Nebuchadnezzar was the second and greatest king of Babylon. He is known in the Bible both for his two conquests of Jerusalem in 597
[21:2] 7 tn Heb “Perhaps the
[21:2] sn The miracles that they may have had in mind would have included the Exodus, the conquest of Jericho, the deliverance of Jehoshaphat (2 Chr 20:1-30), etc., but predominant in their minds was probably the deliverance of Jerusalem from Sennacherib in the times of Hezekiah (Isa 37:33-38).
[21:4] 8 tn Heb “Tell Zedekiah, ‘Thus says the
[21:4] 9 tn Heb “the weapons which are in your hand.” Weapons stands here by substitution for the soldiers who wield them.
[21:4] 10 sn The Babylonians (Heb “the Chaldeans”). The Chaldeans were a group of people in the country south of Babylon from which Nebuchadnezzar came. The Chaldean dynasty his father established became the name by which the Babylonians are regularly referred to in the book of Jeremiah. Jeremiah’s contemporary Ezekiel uses both terms.
[21:4] 11 tn The structure of the Hebrew sentence of this verse is long and complex and has led to a great deal of confusion and misunderstanding. There are two primary points of confusion: 1) the relation of the phrase “outside the walls,” and 2) the antecedent of “them” in the last clause of the verse that reads in Hebrew: “I will gather them back into the midst of the city.” Most take the phrase “outside the walls” with “the Babylonians….” Some take it with “turn back/bring back” to mean “from outside….” However, the preposition “from” is part of the idiom for “outside….” The phrase goes with “fighting” as J. Bright (Jeremiah [AB], 215) notes and as NJPS suggests. The antecedent of “them” has sometimes been taken mistakenly to refer to the Babylonians. It refers rather to “the forces at your disposal” which is literally “the weapons which are in your hands.” This latter phrase is a figure involving substitution (called metonymy) as Bright also correctly notes. The whole sentence reads in Hebrew: “I will bring back the weapons of war which are in your hand with which you are fighting Nebuchadrezzar the King of Babylon and the Chaldeans who are besieging you outside your wall and I will gather them into the midst of the city.” The sentence has been restructured to better reflect the proper relationships and to make the sentence conform more to contemporary English style.
[21:5] 12 tn Heb “with outstretched hand and with strong arm.” These are, of course, figurative of God’s power and might. He does not literally have hands and arms.
[21:5] sn The phrases in this order are unique but a very similar phrase “by strong hand and outstretched arm” are found several times with reference to God’s mighty power unleashed against Egypt at the exodus (cf., Deut 4:34; 5:15; 26:8; Jer 32:21; Ps 136:12). Instead of being directed at Israel’s enemies it will now be directed against her.
[21:6] 13 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[21:7] 14 tn Heb “And afterward.”
[21:7] 15 tn Heb “oracle of the
[21:8] 16 tn Heb “And/But unto this people you shall say…” “But” is suggested here by the unusual word order which offsets what they are to say to Zedekiah (v. 3).
[21:8] 17 tn Heb “these people.”
[21:8] 18 tn Heb “Behold I am setting before you the way of life and the way of death.”
[21:9] 19 tn Heb “his life will be to him for spoil.”
[21:9] 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
[21:10] 20 tn Heb “oracle of the
[21:10] 21 tn Heb “I have set my face against this city for evil [i.e., disaster] and not for good [i.e., well-being].” For the use of the idiom “set one’s face against/toward” see, e.g., usage in 1 Kgs 2:15; 2 Kgs 2:17; Jer 42:15, 17 and note the interesting interplay of usage in Jer 44:11-12.
[21:10] 22 tn Heb “he will burn it with fire.”
[21:11] 23 tn The words “The
[21:11] 24 tn Heb “house” or “household.” It is clear from 22:1-6 that this involved the King, the royal family, and the court officials.
[21:12] 25 tn Heb “house of David.” This is essentially equivalent to the royal court in v. 11.
[21:12] 26 tn Heb “to the morning” = “morning by morning” or “each morning.” See Isa 33:2 and Amos 4:4 for parallel usage.
[21:12] 27 sn The kings of Israel and Judah were responsible for justice. See Pss 122:5. The king himself was the final court of appeals judging from the incident of David with the wise woman of Tekoa (2 Sam 14), Solomon and the two prostitutes (1 Kgs 3:16-28), and Absalom’s attempts to win the hearts of the people of Israel by interfering with due process (2 Sam 15:2-4). How the system was designed to operate may be seen from 2 Chr 19:4-11.
[21:12] 28 tn Heb “from the hand [or power] of.”
[21:12] 29 tn Heb “Lest my wrath go out like fire and burn with no one to put it out because of the evil of your deeds.”
[21:13] 30 tn Or “Listen, Jerusalem, you…”; Heb text of v. 21a-b reads, “Behold I am against you [fem. sg.], O inhabitant [fem. sg.] of the valley [and of] the rock of the plain, oracle of the
[21:13] 31 tn Heb “I am against you.”
[21:13] 32 tn Heb “oracle of the
[21:13] 33 tn Heb “Who can swoop…Who can penetrate…?” The questions are rhetorical and expect a negative answer. They are rendered as negative affirmations for clarity.
[21:13] sn What is being expressed here is the belief in the inviolability of Zion/Jerusalem carried to its extreme. Signal deliverances of Jerusalem such as those experienced under Jehoshaphat (2 Chr 20) and Hezekiah (Isa 37:36-37) in the context of promises to protect it (Isa 31:4-5; 37:33-35; 38:6) led to a belief that Zion was unconquerable. This belief found expression in several of Israel’s psalms (Pss 46, 48, 76) and led to the mistaken assumption that God would protect it regardless of how the people treated God or one another. Micah and Jeremiah both deny that (cf. Mic 3:8-12; Jer 21:13-14).
[21:14] 34 tn Heb “oracle of the
[21:14] 35 tn Heb “I will set fire in its forest and it will devour its surroundings.” The pronouns are actually third feminine singular going back to the participle “you who sit enthroned above the valley.” However, this is another example of those rapid shifts in pronouns typical of the biblical Hebrew style which are uncommon in English. They have regularly been leveled to the same person throughout in the translation to avoid possible confusion for the English reader.
[22:1] 36 tn The word “me “ is not in the text. It is, however, implicit and is supplied in the translation for clarity.
[22:1] 37 sn The allusion here is to going down from the temple to the palace which was on a lower eminence. See 36:12 in its context.
[22:1] 38 tn Heb “And speak there this word:” The translation is intended to eliminate an awkward and lengthy sentence.
[22:2] 39 tn Heb “who sits on David’s throne.”
[22:2] 40 tn Heb “Hear the word of the
[22:3] 41 tn Heb “from the hand [or power] of.”
[22:3] 42 tn Heb “aliens, orphans, or widows” treating the terms as generic or collective. However, the term “alien” carries faulty connotations and the term “orphan” is not totally appropriate because the Hebrew term does not necessarily mean that both parents have died.
[22:3] sn These were classes of people who had no one to look out for their rights. The laws of Israel, however, were careful to see that their rights were guarded (cf. Deut 10:18) and that provision was made for meeting their needs (cf. Deut 24:19-21). The
[22:3] 43 tn Heb “Do not shed innocent blood.”
[22:3] sn Do not kill innocent people. For an example of one of the last kings who did this see Jer 36:20-23. Manasseh was notorious for having done this and the book of 2 Kgs attributes the ultimate destruction of Judah to this crime and his sin of worshiping false gods (2 Kgs 21:16; 24:4).
[22:4] 44 tn The translation here reflects the emphasizing infinitive absolute before the verb.
[22:4] 45 tn Heb “There will come through the gates of this city the kings…riding in chariots and on horses, they and their officials…” The structure of the original text is broken up here because of the long compound subject which would make the English sentence too long. Compare 17:25 for the structure and wording of this sentence.
[22:5] 46 sn Heb “I swear by myself.” Oaths were guaranteed by invoking the name of a god or swearing by “his life.” See Jer 12:16; 44:26. Since the
[22:5] 47 tn Heb “Oracle of the
[22:6] 48 tn Heb “Gilead you are to me, the height of Lebanon, but I will surely make you a wilderness [with] cities uninhabited.” The points of comparison are made explicit in the translation for the sake of clarity. See the study note for further explanation. For the use of the preposition לְ (lamed) = “in my eyes/in my opinion” see BDB 513 s.v. לְ 5.a(d) and compare Jonah 3:3; Esth 10:3. For the use of the particles אִם לֹא (’im lo’) to introduce an emphatic oath see BDB 50 s.v. אִם 1.b(2).
[22:6] sn Lebanon was well known for its cedars and the palace (and the temple) had used a good deal of such timber in its construction (see 1 Kgs 5:6, 8-10; 7:2-3). In this section several references are made to cedar (see vv. 7, 14, 15, 23) and allusion has also been made to the paneled and colonnade armory of the Forest of Lebanon (2:14). It appears to have been a source of pride and luxury, perhaps at the expense of justice. Gilead was also noted in antiquity for its forests as well as for its fertile pastures.
[22:7] 49 sn Heb “I will sanctify destroyers against it.” If this is not an attenuated use of the term “sanctify” the traditions of Israel’s holy wars are being turned against her. See also 6:4. In Israel’s early wars in the wilderness and in the conquest, the
[22:10] 50 tn The word “king” is not in the original text of either the first or the third line. It is implicit in the connection and is supplied in the translation for clarity.
[22:10] sn As the next verse makes clear, the king who will never return to see his native land is Shallum, also known as Jehoahaz (cf. 1 Chr 3:15; 2 Kgs 23:30, 33-34). He was made king by popular acclaim after the death of his father, Josiah, who was killed at Megiddo trying to stop Pharaoh Necho from going to the aid of the Assyrians. According to 2 Kgs 23:32 he was a wicked king. He was deposed by Necho and carried into exile where he died. The dead king alluded to is his father, Josiah, who was a godly king and was accordingly spared from seeing the destruction of his land (2 Kgs 22:20).
[22:11] 51 tn Heb “For thus said the
[22:12] 52 sn This prophecy was fulfilled according to 2 Kgs 23:34.
[22:13] 53 sn Heb “Woe.” This particle is used in laments for the dead (cf., e.g., 1 Kgs 13:30; Jer 34:5) and as an introductory particle in indictments against a person on whom judgment is pronounced (cf., e.g., Isa 5:8, 11; Jer 23:1). The indictment is found here in vv. 13-17 and the announcement of judgment in vv. 18-19.
[22:13] 54 tn Heb “Woe to the one who builds his house by unrighteousness and its upper rooms with injustice using his neighbor [= countryman] as a slave for nothing and not giving to him his wages.”
[22:13] sn This was a clear violation of covenant law (cf. Deut 24:14-15) and a violation of the requirements set forth in Jer 22:3. The allusion is to Jehoiakim who is not mentioned until v. 18. He was placed on the throne by Pharaoh Necho and ruled from 609-598
[22:14] 55 tc The MT should be emended to read חַלֹּנָיו וְסָפוֹן (khallonayv vÿsafon) instead of חַלֹּנָי וְסָפוּן (khallonay vÿsafon), i.e., the plural noun with third singular suffix rather than the first singular suffix and the infinitive absolute rather than the passive participle. The latter form then parallels the form for “paints” and functions in the same way (cf. GKC 345 §113.z for the infinitive with vav [ו] continuing a perfect). The errors in the MT involve reading the וְ once instead of twice (haplography) and reading the וּ (u) for the וֹ (o).
[22:14] 56 tn The word translated “red” only occurs here and in Ezek 23:14 where it refers to the pictures of the Babylonians on the wall of the temple. Evidently this was a favorite color for decoration. It is usually identified as vermilion, a mineral product from red ocher (cf. C. L. Wickwire, “Vermilion,” IDB 4:748).
[22:15] 57 tn For the use of this verb see Jer 12:5 where it is used of Jeremiah “competing” with horses. The form is a rare Tiphel (see GKC 153 §55.h).
[22:15] 58 tn Heb “Your father, did he not eat and drink and do justice and right.” The copulative vav in front of the verbs here (all Hebrew perfects) shows that these actions are all coordinate not sequential. The contrast drawn here between the actions of Jehoiakim and Josiah show that the phrase eating and drinking should be read in the light of the same contrasts in Eccl 2 which ends with the note of contentment in Eccl 2:24 (see also Eccl 3:13; 5:18 [5:17 HT]; 8:15). The question is, of course, rhetorical setting forth the positive role model against which Jehoiakim’s actions are to be condemned. The key terms here are “then things went well with him” which is repeated in the next verse after the reiteration of Josiah’s practice of justice.
[22:15] 59 sn The father referred to here is the godly king Josiah. He followed the requirements for kings set forth in 22:3 in contrast to his son who did not (22:13).
[22:16] 60 tn The words “for Judah” are not in the text, but the absence of the preposition plus object as in the preceding verse suggests that this is a more general statement, i.e., “things went well for everyone.”
[22:16] 61 tn Heb “Is that not what it means to know me.” The question is rhetorical and expects a positive answer. It is translated in the light of the context.
[22:16] sn Comparison of the usage of the words “know me” in their context in Jer 2:8; 9:3, 6, 24 and here will show that more than mere intellectual knowledge is involved. It involves also personal commitment to God and obedience to the demands of the agreements with him. The word “know” is used in ancient Near Eastern treaty contexts of submission to the will of the overlord. See further the notes on 9:3.
[22:17] 62 tn Heb “Your eyes and your heart do not exist except for dishonest gain and for innocent blood to shed [it] and for fraud and for oppression to do [them].” The sentence has been broken up to conform more to English style and the significance of “eyes” and “heart” explained before they are introduced into the translation.
[22:18] 63 sn This is the regular way of introducing the announcement of judgment after an indictment of crimes. See, e.g., Isa 5:13, 14; Jer 23:2.
[22:18] 64 tn The translation follows the majority of scholars who think that the address of brother and sister are the address of the mourners to one another, lamenting their loss. Some scholars feel that all four terms are parallel and represent the relation that the king had metaphorically to his subjects; i.e., he was not only Lord and Majesty to them but like a sister or a brother. In that case something like: “How sad it is for the one who was like a brother to us! How sad it is for the one who was like a sister to us.” This makes for poor poetry and is not very likely. The lover can call his bride sister in Song of Solomon (Song 4:9, 10) but there are no documented examples of a subject ever speaking of a king in this way in Israel or the ancient Near East.
[22:19] 65 sn A similar judgment against this ungodly king is pronounced by Jeremiah in 36:30. According to 2 Chr 36:6 he was bound over to be taken captive to Babylon but apparently died before he got there. According to the Jewish historian Josephus, Nebuchadnezzar ordered his body thrown outside the wall in fulfillment of this judgment. The Bible itself, however, does not tell us that.
[22:19] map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[22:20] 66 tn The words “people of Jerusalem” are not in the text. They are supplied in the translation to clarify the referent of the imperative. The imperative is feminine singular and it is generally agreed that personified Zion/Jerusalem is in view. The second feminine singular has commonly been applied to Jerusalem or the people of Judah throughout the book. The reference to allies (v. 20, 22) and to leaders (v. 22) make it very probable that this is the case here too.
[22:20] map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[22:20] 67 tn Heb “from Abarim.” This was the mountain range in Moab from which Moses viewed the promised land (cf. Deut 32:49).
[22:20] 68 tn Heb “your lovers.” For the usage of this term to refer to allies see 30:14 and a semantically similar term in 4:30.
[22:20] sn If the passages in this section are chronologically ordered, this refers to the help that Jehoiakim relied on when he rebelled against Nebuchadnezzar.
[22:21] 69 tn Heb “I spoke to you in your security.” The reference is to the sending of the prophets. Compare this context with the context of 7:25. For the nuance “security” for this noun (שַׁלְוָה, shalvah) rather than “prosperity” as many translate see Pss 122:7; 30:6 and the related adjective (שָׁלֵו, shalev) in Jer 49:31; Job 16:2; 21:23.
[22:21] 70 tn Heb “from your youth.” Compare the usage in 2:2; 3:24 and compare a similar idea in 7:25.
[22:22] 71 tn Heb “A wind will shepherd away all your shepherds.” The figures have all been interpreted in the translation for the sake of clarity. For the use of the word “wind” as a metaphor or simile for God’s judgment (using the enemy forces) see 4:11-12; 13:24; 18:17. For the use of the word “shepherd” to refer to rulers/leaders 2:8; 10:21; and 23:1-4. For the use of the word “shepherd away” in the sense of carry off/drive away see BDB 945 s.v. רָעָה 2.d and compare Job 20:26. There is an obvious wordplay involved in two different senses of the word “shepherd,” one referring to their leaders and one referring to the loss of those leaders by the wind driving them off. There may even be a further play involving the word “wickedness” which comes from a word having the same consonants. If the oracles in this section are chronologically ordered this threat was fulfilled in 597
[22:22] 72 tn The use of the Hebrew particle כִּי (ki) is intensive here and probably also at the beginning of the last line of v. 21. (See BDB 472 s.v. כִּי 1.e.)
[22:23] 73 tn Heb “You who dwell in Lebanon, you who are nested in its cedars, how you….” The metaphor has been interpreted for the sake of clarity. The figure here has often been interpreted of the people of Jerusalem living in paneled houses or living in a city dominated by the temple and palace which were built from the cedars of Lebanon. Some even interpret this as a reference to the king who has been characterized as living in a cedar palace, in a veritable Lebanon (cf. vv. 6-7, 14 and see also the alternate interpretation of 21:13-14). However, the reference to “nesting in the cedars” and the earlier reference to “feeling secure” suggests that the figure is rather like that of Ezek 31:6 and Dan 4:12. See also Hab 2:9 where a related figure is used. The forms for “you who dwell” and “you who are nested” in the literal translation are feminine singular participles referring again to personified Jerusalem. (The written forms of these participles are to be explained as participles with a hireq campaginis according to GKC 253 §90.m. The use of the participle before the preposition is to be explained according to GKC 421 §130.a.)
[22:23] 74 tn The verb here should be identified as a Niphal perfect of the verb אָנַח (’anakh) with the א (aleph) left out (so BDB 336 s.v. חָנַן Niph and GKC 80 §23.f, n. 1). The form is already translated that way by the Greek, Latin, and Syriac versions.
[22:23] 75 sn This simile has already been used in Jer 4:31; 6:24 in conjunction with Zion/Jerusalem’s judgment.
[22:24] 76 tn Heb “Oracle of the
[22:24] 77 tn Heb “Coniah.” This is the spelling of this king’s name here and in v. 28 and 37:1. Elsewhere in Jeremiah he is called Jeconiah (24:1; 27:20; 28:4; 29:2 [see also 1 Chr 3:16, 17; Esth 2:6]) and Jehoiachin (52:31, 33 [see also 2 Kgs 24:6, 8, 12, 15; 25:27, 29; 2 Chr 36:8, 9; Ezek 1:2]). For the sake of consistency the present translation uses the name Jeconiah throughout.
[22:24] sn According to 2 Kgs 24:8-9 Jeconiah (= Jehoiachin) succeeded his father Jehoiakim and evidently followed in his anti-Babylon, anti-God stance. He surrendered to Nebuchadnezzar shortly after he became king and along with his mother, his family, his officials, and some of the leading men of Jerusalem and Judah was carried into exile in 597
[22:24] 78 tn Heb “As surely as I live, Jeconiah, King of Judah, son of Jehoiakim will not be a signet ring on my right hand. Indeed I will tear you off from it [i.e., pull you off of my finger as a signet ring].” The signet ring was the king’s seal by which he verified all his legal and political transactions. To have the signet ring was to exercise authority in the king’s name. For examples of this see Gen 41:42, 43; 1 Kgs 21:8; Esth 3:10; 8:2. The figure has been interpreted in the translation for the sake of clarity. The particles כִּי אִם (ki ’im) that stand after the oath formula “As I live” introduce a negative statement according to the usage of Hebrew grammar (cf. BDB 474 s.v. כִּי אִם 1.a and BDB 50 s.v. אִם 1.b[2] and compare 2 Sam 3:35). The particle כִּי that stands in front of “I will tear you off” introduces a positive affirmation according to the same rules of Hebrew grammar (cf. BDB 472 s.v. כִּי 1.c and compare 1 Sam 14:39, 44). The
[22:24] sn According to the Davidic covenant the Davidic king sat on God’s throne over God’s kingdom, Israel (cf. 2 Chr 29:30; 28:5). As God’s representative he ruled in God’s stead and could even be addressed figuratively as God (cf. Ps 45:6 [45:7 HT]) and compare the same phenomenon for the earthly judges, Exod 22:7-8; Ps 82:1, 6). Jeconiah is being denied the right to function any longer as the Davidic king and any hopes of ever regaining that right in his lifetime or through the succession of his sons is also denied. This oracle is reversed by the later oracle of the prophet Haggai to his grandson Zerubbabel in Hag 2:20-23 and both Jeconiah and Zerubbabel are found in the genealogy of Christ in Matt 1:12-13.
[22:25] 79 tn Heb “the Chaldeans.” See the study note on 21:4.
[22:26] 80 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
[22:27] 81 tn Heb “And unto the land to which they lift up their souls to return there, there they will not return.” Once again there is a sudden shift in person from the second plural to the third plural. As before the translation levels the pronouns to avoid confusion. For the idiom “to lift up the soul to” = “to long/yearn to/for” see BDB 670 s.v. נָשָׂא 1.b(9).
[22:28] 82 tn The word translated “clay vessel” occurs only here. Its meaning, however, is assured on the basis of the parallelism and on the basis of the verb root which is used for shaping or fashioning in Job 10:8. The KJV renders it as “idol,” but that word, while having the same consonants, never appears in the singular. The word is missing in the Greek version but is translated “vessel” in the Latin version. The word “clay” is supplied in the translation to clarify what sort of vessel is meant; its inclusion is justified based on the context and the use of the same verb root in Job 10:8 to refer to shaping or fashioning, which would imply clay pots or vessels.
[22:28] 83 tn Heb “Is this man, Coniah, a despised, broken vessel or a vessel that no one wants?” The question is rhetorical expecting a positive answer in agreement with the preceding oracle.
[22:28] sn For the image of the rejected, broken vessel see Jer 19:1-13 (where, however, the vessel is rejected first and then broken) and compare also the image of the linen shorts which are good for nothing in Jer 13 (see especially vv. 10-11).
[22:28] 84 sn The question “Why?” is a common rhetorical feature in the book of Jeremiah. See Jer 2:14, 31; 8:5, 19, 22; 12:1; 13:22; 14:19. In several cases like this one no answer is given, leaving a sense of exasperation and hopelessness with the sinfulness of the nation that calls forth such punishment from God.
[22:29] 85 tn There is no certain explanation for the triple repetition of the word “land” here. F. B. Huey (Jeremiah, Lamentations [NAC], 209) suggests the idea of exasperation, but exasperation at what? Their continued apostasy which made these exiles necessary? Or exasperation at their pitiful hopes of seeing Jeconiah restored? Perhaps “pitiful, pitiful, pitiful land of Judah” would convey some of the force of the repetition without being any more suggestive of why the land is so addressed.
[22:30] 86 tn Heb “Write this man childless.” For the explanation see the study note. The word translated “childless” has spawned some debate because Jeconiah was in fact not childless. There is record from both the Bible and ancient Near Eastern texts that he had children (see, e.g., 1 Chr 3:17). G. R. Driver, “Linguistic and Textual Problems: Jeremiah,” JQR 28 (1937-38): 115, has suggested that the word both here and in Lev 20:20-21 should be translated “stripped of honor.” While that would relieve some of the difficulties here, the word definitely means “childless” in Gen 15:2 and also in Sir 16:3 where it is contrasted with having godless children. The issue is not one of childlessness but of having “one of his sons” succeed to the Davidic throne. The term for “one of his sons” is literally “from his seed a man” and the word “seed” is the same one that is used to refer to his “children” who were forced into exile with him (v. 28).
[22:30] sn The figure here is of registering a person on an official roll of citizens, etc. (cf. Num 11:26; 1 Chr 4:41; Ps 87:6). Here it probably refers to the “king list” of dynastic succession. While Jeconiah did have children (2 Chr 3:17) none of them ever returned to Judah or ruled over it. What is being denied here is his own succession and that of his immediate sons contrary to the popular hopes expressed in Jer 28:4. His grandson Zerubbabel did return to Judah, became governor (Hag 1:1; 2:2), and along with the high priest Joshua was responsible for rebuilding the second temple (e.g., Ezra 5:2).
[28:1] 87 tc The original text is unusually full here and deemed by many scholars to be corrupt: Heb “And it happened in that year in the beginning of the reign of Zedekiah king of Judah, in the fourth year, in the fifth month Hananiah…said to…” Many scholars see a contradiction between “in the fourth year” and “in the beginning of the reign.” These scholars point to the fact that the Greek version does not have “in that year” and “in the beginning of the reign of”; it merely reads “in the fourth year of Zedekiah king of Judah, in the fifth month.” These scholars generally also regard the heading at 27:1 to be unoriginal and interpret the heading in the MT here as a faulty harmonization of the original (that in the Greek version) with the erroneous one in the Hebrew of 27:1. However, it is just as possible that the Greek version in both places is an attempt to harmonize the data of 27:1 and 28:1. I.e., it left out both the heading at 27:1, and “in that year” and “at the beginning of the reign of” in the heading here because it thought the data was contradictory. However, it is just as likely that there is really no contradiction here. I.e., the term “beginning of the reign” can include the fourth year. E. H. Merrill has argued that the term here refers not to the accession year (see the translator’s note on 26:1) but to the early years in general (“The ‘Accession Year’ and Davidic Chronology,” JANESCU 19 [1989]: 105-6, and cf. note 18 for bibliography on Akkadian parallels). Hence the phrase has been translated both here and in 27:1 “early in the reign of…” For other attempts at harmonization see the discussion in G. L. Keown, P. J. Scalise, T. G. Smothers, Jeremiah 26-52 (WBC), 41, n. 1a.
[28:1] sn The dating here is very full and precise. “In that same year” ties the events here in with the messages that Jeremiah delivered to the envoys, the king and his court, and the priests and people while wearing the yoke symbolizing servitude to Nebuchadnezzar. The text wants to show that the events here transpired shortly after those in Jer 27 and that Jeremiah is still wearing the yoke. The supplying of the precise month is important because the end of the chapter will show that Jeremiah’s prophecy regarding Hananiah was fulfilled two months later. Hence Jeremiah is the true prophet and Hananiah and the others (27:16) are false. The supplying of the year is perhaps significant because the author states in 51:59 that Zedekiah went to Babylon that same year, probably to pledge his loyalty. The suggestion lies ready to hand that the events of this chapter and the preceding one lead to his dismissal of the false prophet Hananiah’s advice and the acceptance of Jeremiah’s.
[28:1] 88 tn Heb “to me.” The rest of the chapter is all in third person narrative (see vv. 5, 6, 10, 11, 12, 15). Hence, many explain the first person here as a misunderstanding of the abbreviation “to Jeremiah” (אֶל יִרְמִיָּה [’el yirmiyyah] = אֵלַי, [’elay]). It is just as likely that there is a similar kind of disjunction here that was found in 27:1-2 only in the opposite direction. There what started out as a third person report was really a first person report. Here what starts out as a first person report is really a third person report. The text betrays both the hands of the narrator, probably Baruch, and the reportee, Jeremiah, who dictated a synopsis of his messages and his stories to Baruch to write down (Jer 36:4, 32).
[28:1] 89 tn Heb “And it happened in that year in the beginning of the reign of Zedekiah king of Judah, in the fourth year, in the fifth month, Hananiah son of Azzur the prophet who was from Gibeon said to me in…” The sentence has been broken up in conformity with contemporary English style and the flavor given in modern equivalent terms.
[28:2] 90 tn Heb “Yahweh of armies, the God of Israel.” See the study notes on 2:19 and 7:3 for the explanation of this title.
[28:2] 91 sn See the study note on 27:2 for this figure. Hananiah is given the same title “the prophet” as Jeremiah throughout the chapter and claims to speak with the same authority (compare v. 2a with 27:21a). He even speaks like the true prophet; the verb form “I will break” is in the “prophetic perfect” emphasizing certitude. His message here is a contradiction of Jeremiah’s message recorded in the preceding chapter (compare especially v. 3 with 27:16, 19-22 and v. 4 with 22:24-28). The people and the priests are thus confronted with a choice of whom to believe. Who is the “true” prophet and who is the “false” one? Only fulfillment of their prophecies will prove which is which (see Deut 18:21-22).
[28:4] 92 tn Heb “Oracle of the
[28:4] sn Notice again that the “false” prophet uses the same formula and claims the same source for his message as the true prophet has (cf. 27:22).
[28:7] 93 tn Heb “Listen to this word/message which I am about to speak in your ears and the ears of all these people.”
[28:8] 94 tn The word “invariably” is not in the text but is implicit in the context and in the tense of the Hebrew verb. It is supplied in the translation for clarity and to help bring out the contrast in the next verse.
[28:8] 95 tc Many Hebrew
[28:9] 96 tn The verbs in this verse are to be interpreted as iterative imperfects in past time rather than as futures because of the explicit contrast that is drawn in the two verses by the emphatic syntactical construction of the two verses. Both verses begin with a casus pendens construction to throw the two verses into contrast: Heb “The prophets who were before me and you from ancient times, they prophesied…The prophet who prophesied peace, when the word of that prophet came true, that prophet was known that the
[28:11] 97 tn Heb “I will break the yoke of Nebuchadnezzar king of Babylon from upon the necks of all the nations.”
[28:11] 98 tn Heb “Then the prophet Jeremiah went his way.”
[28:13] 99 tn Heb “Hananiah, ‘Thus says the
[28:13] 100 tn The Greek version reads “I have made/put” rather than “you have made/put.” This is the easier reading and is therefore rejected.
[28:13] 101 tn Heb “the yoke bars of wood you have broken, but you have made in its stead yoke bars of iron.”
[28:13] sn This whole incident (and the preceding one in Jer 28) is symbolic. Jeremiah’s wearing of the yoke was symbolic of the
[28:14] 102 tn Heb “Yahweh of armies, the God of Israel.” See the study notes on 2:19 and 7:3 for this title.
[28:14] 103 tn Heb “An iron yoke I have put on the necks of all these nations.”
[28:14] 104 sn The emphasis is on the absoluteness of Nebuchadnezzar’s control. The statement is once again rhetorical and not to be taken literally. See the study note on 27:6.
[28:15] 105 tn Or “You are giving these people false assurances.”
[28:16] 106 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.
[28:16] 107 sn In giving people false assurances of restoration when the
[28:17] 108 sn Comparison with Jer 28:1 shows that this whole incident took place in the space of two months. Hananiah had prophesied that the captivity would be over before two years had past. However, before two months were past, Hananiah himself died in fulfillment of Jeremiah’s prophecy of his death. His death was a validation of Jeremiah as a true prophet. The subsequent events of 588
[29:1] 109 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[29:1] 110 tn Jer 29:1-3 are all one long sentence in Hebrew containing a parenthetical insertion. The text reads “These are the words of the letter which the prophet Jeremiah sent to the elders…people whom Nebuchadnezzar had exiled from Jerusalem to Babylon after King Jeconiah…had gone from Jerusalem by the hand of Elasah…whom Zedekiah sent…saying, ‘Thus says the
[29:2] 111 tn This term is often mistakenly understood to refer to a “eunuch.” It is clear, however, in Gen 39:1 that “eunuchs” could be married. On the other hand it is clear from Isa 59:3-5 that some who bore this title could not have children. In this period, it is possible that the persons who bore this title were high officials like the rab saris who was a high official in the Babylonian court (cf. Jer 39:3, 13; 52:25). For further references see HALOT 727 s.v. סָרִיס 1.c.
[29:2] 112 sn See 2 Kgs 24:14-16 and compare the study note on Jer 24:1.
[29:3] 113 sn Elasah son of Shaphan may have been the brother of Ahikam, who supported Jeremiah when the priests and the prophets in Jerusalem sought to kill Jeremiah for preaching that the temple and the city would be destroyed (cf. 26:24).
[29:3] 114 sn This individual is not the same as the Gemariah mentioned in 36:10, 11, 12, 25 who was one of the officials who sought to have the first scroll of Jeremiah’s prophecies preserved. He may, however, have been a son or grandson of the High Priest who discovered the book of the law during the reign of Josiah (cf., e.g., 2 Kgs 22:8, 10) which was so instrumental in Josiah’s reforms.
[29:3] 115 sn It is unclear whether this incident preceded or followed those in the preceding chapter. It is known from 52:59 that Zedekiah himself had made a trip to Babylon in the same year mentioned in 28:1 and that Jeremiah had used that occasion to address a prophecy of disaster to Babylon. It is not impossible that Jeremiah sent two such disparate messages at the same time (see Jer 25:8-11, 12-14, 17-18, 26).
[29:4] 116 tn Heb “Yahweh of armies, the God of Israel.”
[29:4] sn See study notes on 2:19 and 7:3 for the explanation of this title.
[29:4] 117 tn Heb “I sent.” This sentence exhibits a rapid switch in person, here from the third person to the first. Such switches are common to Hebrew poetry and prophecy (cf. GKC 462 §144.p). Contemporary English, however, does not exhibit such rapid switches and it creates confusion for the careful reader. Such switches have regularly been avoided in the translation.
[29:4] sn Elsewhere Nebuchadnezzar is seen as the one who carried them into exile (cf. 27:20; 29:1). Here and in v. 14 the
[29:4] 118 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[29:8] 119 tn Heb “Yahweh of armies, the God of Israel.”
[29:8] sn See study notes on 2:19 and 7:3 for the explanation of this title.
[29:8] 120 sn See the study notes on 27:9 for this term.
[29:9] 121 tn Heb “prophesying lies to you in my name.”
[29:9] sn For the significance of “in my name” see the study notes on 14:14 and 23:27.
[29:9] 122 tn Heb “Oracle of the
[29:10] 123 sn See the study note on Jer 25:11 for the reckoning of the seventy years.
[29:10] 124 tn See the translator’s note on Jer 27:22 for this term.
[29:10] 125 tn Verse 10 is all one long sentence in the Hebrew original: “According to the fullness of Babylon seventy years I will take thought of you and I will establish my gracious word to you by bringing you back to this place.” The sentence has been broken up to conform better to contemporary English style.
[29:10] 126 tn Heb “this place.” The text has probably been influenced by the parallel passage in 27:22. The term appears fifteen times in Jeremiah and is invariably a reference to Jerusalem or Judah.
[29:10] sn See Jer 27:22 for this promise.
[29:11] 127 tn Heb “Oracle of the
[29:11] 128 tn Heb “I know the plans that I am planning for you, oracle of the
[29:11] 129 tn Or “the future you hope for”; Heb “a future and a hope.” This is a good example of hendiadys where two formally coordinated nouns (adjectives, verbs) convey a single idea where one of the terms functions as a qualifier of the other. For this figure see E. W. Bullinger, Figures of Speech, 658-72. This example is discussed on p. 661.
[29:12] 130 tn Heb “come and pray to me.” This is an example of verbal hendiadys where two verb formally joined by “and” convey a main concept with the second verb functioning as an adverbial qualifier.
[29:12] 131 tn Or “You will call out to me and come to me in prayer and I will hear your prayers.” The verbs are vav consecutive perfects and can be taken either as unconditional futures or as contingent futures. See GKC 337 §112.kk and 494 §159.g and compare the usage in Gen 44:22 for the use of the vav consecutive perfects in contingent futures. The conditional clause in the middle of 29:13 and the deuteronomic theology reflected in both Deut 30:1-5 and 1 Kgs 8:46-48 suggest that the verbs are continent futures here. For the same demand for wholehearted seeking in these contexts which presuppose exile see especially Deut 30:2, 1 Kgs 8:48.
[29:13] 132 tn Or “If you wholeheartedly seek me”; Heb “You will seek me and find [me] because you will seek me with all your heart.” The translation attempts to reflect the theological nuances of “seeking” and “finding” and the psychological significance of “heart” which refers more to intellectual and volitional concerns in the OT than to emotional ones.
[29:14] 133 tn Heb “I will let myself be found by you.” For this nuance of the verb see BDB 594 s.v. מָצָא Niph.1.f and compare the usage in Isa 65:1; 2 Chr 15:2. The Greek version already noted that nuance when it translated the phrase “I will manifest myself to you.”
[29:14] 134 tn Heb “Oracle of the
[29:14] 135 tn Heb “restore your fortune.” Alternately, “I will bring you back from exile.” This idiom occurs twenty-six times in the OT and in several cases it is clearly not referring to return from exile but restoration of fortunes (e.g., Job 42:10; Hos 6:11–7:1; Jer 33:11). It is often followed as here by “regather” or “bring back” (e.g., Jer 30:3; Ezek 29:14) so it is often misunderstood as “bringing back the exiles.” The versions (LXX, Vulg., Tg., Pesh.) often translate the idiom as “to go away into captivity,” deriving the noun from שְׁבִי (shÿvi, “captivity”). However, the use of this expression in Old Aramaic documents of Sefire parallels the biblical idiom: “the gods restored the fortunes of the house of my father again” (J. A. Fitzmyer, The Aramaic Inscriptions of Sefire [BibOr], 100-101, 119-20). The idiom means “to turn someone's fortune, bring about change” or “to reestablish as it was” (HALOT 1386 s.v. 3.c). In Ezek 16:53 it is paralleled by the expression “to restore the situation which prevailed earlier.” This amounts to restitutio in integrum, which is applicable to the circumstances surrounding the return of the exiles.
[29:14] 136 tn Heb “Oracle of the
[29:15] 137 tn The words “of good news” are not in the text but are implicit from the context. They are supplied in the translation for clarity.
[29:16] 138 tn Heb “But thus says the
[29:16] sn Jeremiah answers their claims that the
[29:16] 139 tn The words “of Jerusalem” are not in the text but are supplied in the translation to identify the referent and avoid the possible confusion that “this city” refers to Babylon.
[29:17] 140 tn Heb “Yahweh of armies.” See the study note on 2:19 for explanation of this title.
[29:17] 141 tn Heb “the sword.”
[29:17] 142 tn The meaning of this word is somewhat uncertain. It occurs only here in the Hebrew Bible. BDB 1045 s.v. שֹׁעָר relates it to the noun “horrible thing” (translated “something shocking”) in Jer 5:30; 23:14 and defines it as “horrid, disgusting.” HALOT 1495 s.v. שֹׁעָר relates it to the same noun and define it as “rotten; corrupt.” That nuance is accepted here.
[29:17] sn Compare Jer 24:8-10 in its context for the figure here.
[29:18] 143 tn Heb “with the sword.”
[29:19] 144 tn See the translator’s note on 7:13 for an explanation of this idiom.
[29:19] 145 tn Heb “Oracle of the
[29:19] 146 tn The word “exiles” is not in the text. It is supplied in the translation to clarify the referent of “you.”
[29:19] 147 tn Heb “Oracle of the
[29:20] 148 tn Heb “pay attention to the word of the
[29:21] 149 tn Heb “Yahweh of armies, the God of Israel.”
[29:21] sn See study notes on 2:19 and 7:3 for the explanation of this title.
[29:21] 150 tn Heb “prophesying lies in my name.” For an explanation of this idiom see the study notes on 14:14 and 23:27.
[29:22] 151 sn Being roasted to death in the fire appears to have been a common method of execution in Babylon. See Dan 3:6, 19-21. The famous law code of the Babylonian king Hammurabi also mandated this method of execution for various crimes a thousand years earlier. There is a satirical play on words involving their fate, “roasted them to death” (קָלָם, qalam), and the fact that that fate would become a common topic of curse (קְלָלָה, qÿlalah) pronounced on others in Babylon.
[29:23] 152 tn It is commonly assumed that this word is explained by the two verbal actions that follow. The word (נְבָלָה, nÿvalah) is rather commonly used of sins of unchastity (cf., e.g., Gen 34:7; Judg 19:23; 2 Sam 13:12) which would fit the reference to adultery. However, the word is singular and not likely to cover both actions that follow. The word is also used of the greedy act of Achan (Josh 7:15) which threatened Israel with destruction and the churlish behavior of Nabal (1 Sam 25:25) which threatened him and his household with destruction. The word is also used of foolish talk in Isa 9:17 (9:16 HT) and Isa 32:6. It is possible that this refers to a separate act, one that would have brought the death penalty from Nebuchadnezzar, i.e., the preaching of rebellion in conformity with the message of the false prophets in Jerusalem and other nations (cf. 27:9, 13). Hence it is possible that the translation should read: “This will happen because of their vile conduct. They have propagated rebellion. They have committed adultery with their neighbors’ wives. They have spoken words that I did not command them to speak. They have spoken lies while claiming my authority.”
[29:23] 153 tn Heb “prophesying lies in my name.” For an explanation of this idiom see the study notes on 14:14 and 23:27.
[29:23] 154 tn Heb “Oracle of the
[29:24] 155 tn The words “The
[29:24] 156 tn It is unclear whether this is a family name or a place name. The word occurs nowhere else in the Hebrew Bible.
[29:25] 157 tn Heb “Yahweh of armies, the God of Israel.”
[29:25] sn See study notes on 2:19 and 7:3 for the explanation of this title.
[29:25] 158 tn Heb “Tell Shemaiah the Nehelamite, ‘Thus says Yahweh of armies the God of Israel….” The indirect quotation is used in the translation to avoid the complexity of embedding a quotation within a quotation.
[29:25] 159 sn Jer 29:24-32 are concerned with Jeremiah’s interaction with a false prophet named Shemaiah. The narrative in this section is not in strict chronological order and is somewhat elliptical. It begins with a report of a message that Jeremiah appears to have delivered directly to Shemaiah and refers to a letter that Shemaiah sent to the priest Zephaniah encouraging him to reprimand Jeremiah for what Shemaiah considered treasonous words in his letter to the exiles (vv. 24-28; compare v. 28 with v. 5). However, Jeremiah is in Jerusalem and Shemaiah is in Babylon. The address must then be part of a second letter Jeremiah sent to Babylon. Following this the narrative refers to Zephaniah reading Shemaiah’s letter to Jeremiah and Jeremiah sending a further letter to the captives in Babylon (vv. 29-32). This is probably not a third letter but part of the same letter in which Jeremiah reprimands Shemaiah for sending his letter to Zephaniah (vv. 25-28; the same letter referred to in v. 29). The order of events thus is: Jeremiah sent a letter to the captives counseling them to settle down in Babylon (vv. 1-23). Shemaiah sent a letter to Zephaniah asking him to reprimand Jeremiah (vv. 26-28). After Zephaniah read that letter to Jeremiah (v. 29), Jeremiah wrote a further letter to Babylon reprimanding him (vv. 25-28, 31) and pronouncing judgment on him (v. 32). The elliptical nature of the narrative is reflected in the fact that vv. 25-27 are part of a long causal sentence which sets forth an accusation but has no corresponding main clause or announcement of judgment. This kind of construction involves a rhetorical figure (called aposiopesis) where what is begun is not finished for various rhetorical reasons. Here the sentence that is broken off is part of an announcement of judgment which is not picked up until v. 32 after a further (though related) accusation (v. 31b).
[29:25] 160 tn Heb “In your [own] name.” See the study note on 23:27 for the significance of this idiom.
[29:25] 161 tn Heb “letters.” Though GKC 397 §124.b, n. 1 denies it, this is probably a case of the plural of extension. For a similar usage see Isa 37:14 where the plural “letters” is referred to later as an “it.” Even if there were other “letters,” the focus is on the letter to Zephaniah.
[29:25] 162 sn According to Jer 52:24 and 2 Kgs 25:18 Zephaniah son of Maaseiah was second in command to the high priest. He was the high ranking priest who was sent along with a civic official to inquire of the
[29:25] 163 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[29:25] 164 tn The words “In your letter you said to Zephaniah” are not in the text: Heb “you sent a letter to…, saying.” The sentence has been broken up to conform better to contemporary English style and these words have been supplied in the translation to make the transition to the address to Zephaniah in vv. 26-28.
[29:26] 165 tn Heb “in place of Jehoiada the priest.” The word “the priest” is unnecessary to the English sentence.
[29:26] 166 tc Heb “The
[29:26] 167 sn The Hebrew term translated lunatic applies to anyone who exhibits irrational behavior. It was used for example of David who drooled and scratched on the city gate to convince Achish not to arrest him as a politically dangerous threat (1 Sam 21:14). It was often used contemptuously of the prophets by those who wanted to play down the significance of their words (2 Kgs 9:11; Hos 9:7 and here).
[29:26] 168 tn The verb here is a good example of what IBHS 431 §26.2f calls the estimative-declarative reflexive where a person presents himself in a certain light. For examples of this usage see 2 Sam 13:5; Prov 13:7.
[29:26] 169 tn See the translator’s note on 20:2 for this word which only occurs here and in 20:2-3.
[29:26] 170 tn This word only occurs here in the Hebrew Bible. All the lexicons are agreed as seeing it referring to a collar placed around the neck. The basis for this definition are the cognate languages (see, e.g., HALOT 958-59 s.v. צִינֹק for the most complete discussion).
[29:27] 171 tn Heb “So why have you not reprimanded Jeremiah…?” The rhetorical question functions as an emphatic assertion made explicit in the translation.
[29:28] 172 tn Heb “For he has sent to us in Babylon, saying….” The quote, however, is part of the earlier letter.
[29:29] 174 tn Heb “in the ears of Jeremiah the prophet.”
[29:31] 175 tn Or “is giving you false assurances.”
[29:32] 176 tn Heb “Therefore.”
[29:32] 177 sn Compare the same charge against Hananiah in Jer 28:16 and see the note there. In this case, the false prophesy of Shemaiah is not given but it likely had the same tenor since he wants Jeremiah reprimanded for saying that the exile will be long and the people are to settle down in Babylon.
[34:1] 178 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[34:1] 179 tn Heb “The word which came to Jeremiah from the
[34:1] sn It is difficult to assign dates to passages which have no dating formulas but there is sufficient detail in this passage to show that this incident occurred sometime early in the siege of Jerusalem while Jeremiah was still free to come and go (see v. 2 and compare 37:4 and see the second study note on 32:2). The Babylonian forces blockaded Jerusalem and attacked the outlying cities, reducing them one by one until Jerusalem had no further help. According to v. 7 Azekah and Lachish in the western foothills still held out and there is evidence from some of the correspondence from Lachish at this period that help was being sought from Egypt.
[34:2] 180 tn Heb “told him”; the referent (Jeremiah) has been specified in the translation for clarity.
[34:2] 181 tn Heb “told him”; the referent (Jeremiah) has been specified in the translation for clarity.
[34:2] 182 tn Heb 34:1 “The word which came to Jeremiah from the
[34:3] 183 tn Heb “Your eyes will see the eyes of the king of Babylon and his mouth will speak with your mouth.” For this same idiom in reverse order see 32:4 and consult the translator’s note there for the obligatory nuance given to the verbs.
[34:3] sn For the fulfillment of this see Jer 52:7-11.
[34:4] 184 tn Heb “However, hear the word of the
[34:4] 185 tn Heb “by the sword.”
[34:4] sn The contrast is between death in battle or by execution and death in the normal course of life. Zedekiah was captured, had to witness the execution of his sons, had his eyes put out, and was taken to Babylon where he died after a lengthy imprisonment (Jer 52:10-11).
[34:5] 186 tn Heb “And like the burning [of incense] for your fathers, the former kings who were before you, so will they burn [incense] for you.” The sentence has been reversed for easier style and the technical use of the terms interpreted.
[34:5] sn For the custom referred to compare 2 Chr 16:14; 21:19.
[34:5] 187 sn The intent of this oracle may have been to contrast the fate of Zedekiah with that of Jehoiakim who was apparently executed, went unmourned, and was left unburied (contrast Jer 22:18-19).
[34:5] 188 tn Heb “For [or Indeed] I myself have spoken [this] word.”
[34:5] 189 tn Heb “Oracle of the
[34:7] 190 tn Heb “And the army of the king of Babylon was fighting against Jerusalem and against all the cities of Judah which were left, [namely] against Lachish and Azekah for they alone were left of the cities of Judah as fortified cities.” The intent of this sentence is to serve as a circumstantial sentence to v. 6 (= “while the army…”). That thought is picked up by “he did this while….” The long complex sentence in v. 7 has been broken down and qualifying material placed in the proper places to convey the same information in shorter English sentences in conformity with contemporary English style.
[34:8] 191 tn Usually translated “covenant.” See the study note on 11:2 for the rationale for the translation here.
[34:8] sn There are no details regarding the nature of this covenant, but it was probably a parity covenant in which the people agreed to free their slaves in exchange for some concessions from the king (see the study note on 11:2 for more details on the nature of ancient Near Eastern covenants). More details about this covenant are given in vv. 15, 18-19 where it is said to have been made before the
[34:8] 192 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[34:9] 193 tn Heb “after King Zedekiah made a covenant…to proclaim liberty to them [the slaves mentioned in the next verse] so that each would send away free his male slave and his female slave, the Hebrew man and the Hebrew woman, so that a man would not hold them in bondage, namely a Judean, his brother [this latter phrase is explicative of “them” because it repeats the preposition in front of “them”].” The complex Hebrew syntax has been broken down into shorter English sentences but an attempt has been made to retain the proper subordinations.
[34:9] sn Through economic necessity some of the poorer people of the land had on occasion to sell themselves or their children to wealthier Hebrew landowners. The terms of their servitude were strictly regulated under Hebrew law (cf. Exod 21:2-11; Lev 25:39-55; Deut 15:12-18). In brief, no Hebrew was to serve a fellow Hebrew for any longer than six years. In the seventh year he or she was to go free. The period could even be shortened if the year of jubilee intervened since all debts were to be canceled, freedom restored, and indentured property returned in that year. Some see the covenant here coming in conjunction with such a jubilee year since it involved the freedom of all slaves regardless of how long they had served. Others see this covenant as paralleling an old Babylonian practice of a king declaring liberty for slaves and canceling all debts generally at the beginning of his reign (but also at other significant times within it) in order to ingratiate himself with his subjects.
[34:10] 194 tn Heb “And they complied, [that is] all the leaders and all the people who entered into the covenant that they would each let his male slave and his female slave go free so as not to hold them in bondage any longer; they complied and they let [them] go.” The verb “they complied” (Heb “they hearkened”) is repeated at the end after the lengthy description of the subject. This is characteristic of Hebrew style. The translation has resolved the complex sentence by making the relative clauses modifying the subject independent sentences describing the situational background before mentioning the main focus, “they had complied and let them go.”
[34:11] 195 sn Most commentators are agreed that the incident referred to here occurred during the period of relief from the siege provided by the Babylonians going off to fight against the Egyptians who were apparently coming to Zedekiah’s aid (compare vv. 21-22 with 37:5, 7). The freeing of the slaves had occurred earlier, under the crisis of the siege while the people were more responsive to the
[34:11] 196 tn Heb “they had brought them into subjection for male and female slaves.” However, the qualification of “male and female” is already clear from the preceding and is unnecessary to the English sentence.
[34:12] 197 tn Heb “And the word of the
[34:13] 198 tn Heb “Thus says the
[34:13] 199 tn Heb “fathers” (also in vv. 14, 15).
[34:13] 200 tn Heb “out of the house of bondage.”
[34:13] sn This refers to the Mosaic covenant, initiated at Mount Sinai and renewed on the plains of Moab. The statement “I brought you out of Egypt, out of the house of bondage” functions as the “historical prologue” in the Ten Commandments which is the
[34:13] 201 tn Heb “made a covenant, saying.” This was only one of several stipulations of the covenant. The form used here has been chosen as an indirect way of relating the specific stipulation that is being focused upon to the general covenant that is referred to in v. 13.
[34:14] 202 sn Compare Deut 15:12-18 for the complete statement of this law. Here only the first part of it is cited.
[34:15] 203 tn The presence of the independent pronoun in the Hebrew text is intended to contrast their actions with those of their ancestors.
[34:15] 204 sn This refers to the temple. See Jer 7:10, 11, 14, 30 and see the translator’s note on 7:10 and the study note on 10:25 for the explanation of the idiom involved here.
[34:16] 205 sn The verb at the beginning of v. 15 and v. 16 are the same in the Hebrew. They had two changes of heart (Heb “you turned”), one that was pleasing to him (Heb “right in his eyes”) and one that showed they did not honor him (Heb “profaned [or belittled] his name”).
[34:16] 206 sn Heb “you profaned my name.” His name had been invoked in the oath confirming the covenant. Breaking the covenant involved taking his name in vain (cf. Exod 20:7; Deut 5:11; Jer 5:2). Hence the one who bore the name was not treated with the special honor and reverence due him (see the study note on 23:27 for the significance of “name” in the OT).
[34:16] 207 tn Heb “and you brought them into subjection to be to you for male and female slaves.” See the translator’s note on v. 11 for the same redundant repetition which is not carried over into the contemporary English sentence.
[34:17] 208 tn The Hebrew text has a compound object, the two terms of which have been synonyms in vv. 14, 15. G. L. Keown, P. J. Scalise, and T. G. Smothers (Jeremiah 26-52 [WBC], 189) make the interesting observation that these two terms (Heb “brother” and “neighbor”) emphasize the relationships that should have taken precedence over their being viewed as mere slaves.
[34:17] 209 sn This is, of course, a metaphorical and ironical use of the term “to grant freedom to.” It is, however, a typical statement of the concept of talionic justice which is quite often operative in God’s judgments in the OT (cf., e.g., Obad 15).
[34:17] 210 tn Heb “Oracle of the
[34:17] 211 sn Compare Jer 15:4; 24:9; 29:18.
[34:18] 212 sn See the study note on v. 8 for explanation and parallels.
[34:18] 213 tn There is a little confusion in the syntax of this section because the noun “the calf” does not have any formal conjunction or preposition with it showing how it relates to the rest of the sentence. KJV treats it and the following words as though they were a temporal clause modifying “covenant which they made.” The majority of modern English versions and commentaries, however, understand it as a second accusative after the verb + object “I will make the men.” This fits under the category of what GKC 375 §118.r calls an accusative of comparison (compare usage in Isa 21:8; Zech 2:8). Stated baldly, “I will make the people…the calf,” it is, however, more forceful than the formal use of the noun + preposition כְּ just as metaphors are generally more forceful than similes. The whole verse is one long, complex sentence in Hebrew: “I will make the men who broke my covenant [referring to the Mosaic covenant containing the stipulation to free slaves after six years] [and] who did not keep the terms of the covenant which they made before me [referring to their agreement to free their slaves] [like] the calf which they cut in two and passed between its pieces.” The sentence has been broken down into shorter sentences in conformity with contemporary English style.
[34:19] 214 tn For the rendering of this term see the translator’s note on 29:2.
[34:19] 215 tn This verse is not actually a sentence in the Hebrew original but is a prepositioned object to the verb in v. 20, “I will hand them over.” This construction is called casus pendens in the older grammars and is used to call attention to a subject or object (cf. GKC 458 §143.d and compare the usage in 33:24). The same nondescript “I will punish” which was used to resolve the complex sentence in the previous verse has been chosen to introduce the objects here before the more specific “I will hand them over” in the next verse.
[34:20] 216 sn See this same phrase in Jer 7:33; 16:4; 19:7.
[34:21] 217 tn Heb “And Zedekiah king of Judah and his officials I will give into the hand of their enemies and into the hand of those who seek their lives and into the hands of the army of the king of Babylon which has gone up from against them.” The last two “and into the hand” phrases are each giving further explication of “their enemies” (the conjunction is explicative [cf. BDB 252 s.v. וְ 1.b]). The sentence has been broken down into shorter English sentences in conformity with contemporary English style.
[34:21] sn This refers to the relief offered by the withdrawal of the Babylonian troops to fight against the Egyptians which were coming to Zedekiah’s aid (cf. 37:5, 7, 11).
[34:22] 218 tn Heb “Oracle of the
[37:1] 219 tn Heb “Coniah.” For explanation of the rendering here see the translator’s note on 22:4.
[37:1] 220 tn Heb “And Zedekiah son of Josiah whom Nebuchadnezzar king of Babylon made king in the land of Judah ruled as king instead of Coniah son of Jehoiakim.” The sentence has been restructured and simplified to better conform to contemporary English style.
[37:2] 221 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
[37:3] 222 sn This is the second of two delegations that Zedekiah sent to Jeremiah to ask him to pray for a miraculous deliverance. Both of them are against the background of the siege of Jerusalem which was instigated by Zedekiah’s rebelling against Nebuchadnezzar and sending to Egypt for help (cf. Ezek 17:15). The earlier delegation (21:1-2) was sent before Nebuchadnezzar had clamped down on Jerusalem because the Judean forces at that time were still fighting against the Babylonian forces in the open field (see 21:4 and the translator’s note there). Here the siege has been lifted because the Babylonian troops had heard a report that the Egyptian army was on the way into Palestine to give the Judeans the promised aid (vv. 5, 7). The request is briefer here than in 21:2 but the intent is no doubt the same (see also the study note on 21:2).
[37:3] 223 sn Jehucal was one of the officials who later sought to have Jeremiah put to death for what they considered treason (38:1-4).
[37:3] 224 sn The priest Zephaniah son of Maaseiah was a member of the earlier delegation (21:2) and the chief of security in the temple to whom the Babylonian false prophet wrote a letter complaining that Jeremiah should be locked up for his treasonous prophecies (29:25-26). See the study notes on 21:2 and 29:25 for further details.
[37:4] 225 sn This statement anticipates v. 15. Verses 3-4 are parenthetical to the narrative thread which is picked up in v. 5. They provide background information necessary for understanding the situation at the time the delegation comes to Jeremiah.
[37:4] 226 tn The words “as he pleased” are not in the text but are implicit in the idiom both in Hebrew and in English. They have been supplied in the translation for clarity and the sake of English idiom.
[37:5] 227 tn Heb “the Chaldeans.” See the study note on 21:4 for the rendering “Babylonian.” The word “forces” is supplied in the translation here for the sake of clarity.
[37:5] 228 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[37:5] 229 tn Heb “And the army of Pharaoh had set out from Egypt and the Chaldeans who were besieging Jerusalem heard a report about them and they went up from besieging them.” The sentence has been restructured and reworded to give greater emphasis to the most pertinent fact, i.e., that the siege had been temporarily lifted. The word “temporarily” is not in the text but is implicit from the rest of the context. It is supplied in the translation here to better show that the information in vv. 4-5 is all parenthetical, providing a background for the oracle that will follow. For the meaning “given up their siege against” (Heb “had taken themselves away from against”) see BDB 749 s.v. עָלָה Niph.1.c(2); 759 s.v. עַל IV.2.b.
[37:5] sn The Pharaoh referred to here is Pharaoh Hophra who is named in Jer 44:30. He ruled from 589-570
[37:6] 230 tn Heb “And the word of the
[37:7] 231 tn Or “to ask me what will happen.” The dominant usage of the verb דָּרַשׁ (darash) is to “inquire” in the sense of gaining information about what will happen (cf., e.g., 1 Kgs 14:5; 2 Kgs 8:8; 22:7-8) but it is also used in the sense of “seeking help” from (cf., e.g., Isa 31:1; 2 Chr 16:12; 20:3). The latter nuance appears appropriate in Jer 20:2 where Zedekiah is hoping for some miraculous intervention. That nuance also appears appropriate here where Zedekiah has sent messengers to ask Jeremiah to intercede on their behalf. However, it is also possible that the intent of both verbs is to find out from God whether the Egyptian mission will succeed and more permanent relief from the siege will be had.
[37:7] 232 tn Heb “will go back to its land, Egypt.”
[37:8] 233 tn Heb “the Chaldeans.” See the study note on 21:4 for the rendering “Babylonian.” The word “forces” is supplied in the translation here for the sake of clarity.
[37:9] 234 tn Heb “the Chaldeans.” See the study note on 21:4 for the rendering “Babylonian.” The word “forces” is supplied in the translation here for the sake of clarity.
[37:9] 235 tn Heb “Thus says the
[37:10] 236 tn Heb “all the army of the Chaldeans.” For the rendering “Babylonian” in place of Chaldean see the study note on 21:4.
[37:10] 237 tn The length and complexity of this English sentence violates the more simple style that has been used to conform such sentences to contemporary English style. However, there does not seem to be any alternative that would enable a simpler style and still retain the causal and conditional connections that give this sentence the rhetorical force that it has in the original. The condition is, of course, purely hypothetical and the consequence a poetic exaggeration. The intent is to assure Zedekiah that there is absolutely no hope of the city being spared.
[37:11] 238 tn The words “The following events also occurred” are not in the text. They are a way to introduce the incidents recorded in 37:11-21 without creating a long complex sentence in English like the Hebrew does. The Hebrew of vv. 11-12a reads “And it was/happened while the army of the Chaldeans had taken themselves up from against Jerusalem, Jeremiah set out from Jerusalem to go to the land of Benjamin to take part…” For the rendering “temporarily withdrawn from Jerusalem” see the translator’s note on v. 5. The words “was coming” are not in the text either but are implicit and have been supplied in the translation for clarity and smoothness of English expression.
[37:11] 239 tn Heb “the Chaldeans.” See the study note on 21:4 for the rendering “Babylonian.” The word “forces” is supplied in the translation here for the sake of clarity.
[37:11] 240 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[37:12] 241 tn The meaning of this last sentence is somewhat uncertain. The Hebrew expression here occurs nowhere else in the Hebrew Bible and its meaning is debated. The verb is pointed as a shortened form of the Hiphil infinitive construct of חָלַק (khalaq; see GKC 148 §53.q for explanation of the phenomenon and other examples). There are, however, no other examples of the use of this verb in the Hiphil. BDB 324 s.v. חָלַק Hiph defines it as “receive a portion” and explains it as a denominative from חֵלֶק (kheleq, “portion”) but says that the form is dubious. KBL s.v. חָלַק Hif defines it as “take part in dividing” but that does not fit the prepositional phrase that follows (מִשָּׁם, misham, “from there”) as well as “to receive a portion.” The Greek version did not understand this of dividing property but of conducting business. Later revisions of the Greek and the Latin version, however, did understand it of “taking a share.” The translation of BDB has been expanded to better reflect the probable situation. For the meaning of “his family” for the noun עַם (’am) compare the usage in Job 18:19. For a fuller discussion of the probable situation see J. A. Thompson, Jeremiah (NICOT), 633-34.
[37:12] sn Though some commentators disagree, this transaction should not be viewed as subsequent to the transaction recorded in Jer 32 and seen as an attempt to take possession of a field that he had already bought. That transaction took place sometime later after he had been confined to the courtyard of the guardhouse (compare 32:2 with 37:21) and involved his buying a near relative’s field. The word used here refers to “getting one’s own share” (compare 1 Sam 30:24; Josh 15:13, and see also Mic 2:4) not taking possession of someone else’s. “There” refers to the territory of Benjamin just mentioned but more specifically to Jeremiah’s hometown, Anathoth (cf. 1:1).
[37:13] 242 sn The Benjamin Gate would have been a gate in the northern wall leading out toward the territory of Benjamin. It is mentioned only here and in Jer 38:7 and Zech 14:10.
[37:13] 243 sn Nothing further is known about Irijah. It is generally agreed that the Hananiah mentioned here is not the same as the false prophet of the same name whom Jeremiah confronted approximately six years earlier (28:1, 5, 10, 15).
[37:13] 244 tn Heb “And he was in the gate of Benjamin and there was an officer of the guard whose name [more literally, and his name] was Irijah…and he seized the prophet Jeremiah, saying.” The sentence has been broken down and simplified to better conform with contemporary English style.
[37:13] 245 tn Heb “the Chaldeans.” See the study note on 21:4 for explanation.
[37:13] sn Irijah’s charge was based on the suspicion that Jeremiah was following his own counsel to the people to surrender to the Babylonians if they wanted to save their lives (Jer 21:9).
[37:14] 246 tn Heb “the Chaldeans.” See the study note on 21:4 for explanation.
[37:15] 247 sn The officials mentioned here are not the same as those mentioned in Jer 36:12, most of whom were favorably disposed toward Jeremiah, or at least regarded what he said with enough trepidation to try to protect Jeremiah and preserve the scroll containing his messages (36:16, 19, 24). All those officials had been taken into exile with Jeconiah in 597
[37:15] 248 tn Heb “for they had made it into the house of confinement.” The causal particle does not fit the English sentence very well and “house of confinement” needs some explanation. Some translate this word “prison” but that creates redundancy with the earlier word translated “prison” (בֵּית הָאֵסוּר, bet ha’esur, “house of the band/binding”] which is more closely related to the concept of prison [cf. אָסִיר, ’asir, “prisoner”]). It is clear from the next verse that Jeremiah was confined in a cell in the dungeon of this place.
[37:16] 249 tn The particle כִּי (ki) here is probably temporal, introducing the protasis to the main clause in v. 17 (cf. BDB 473 s.v. כִּי 2.a). However, that would make the translation too long, so the present translation does what several modern English versions do here, though there are no parallels listed for this nuance in the lexicons.
[37:16] 250 tn Heb “Jeremiah came into the house of the pit [= “dungeon,” BDB 92 s.v. בּוֹר 4 and compare usage in Gen 40:15; 41:14] and into the cells [this word occurs only here; it is defined on the basis of the cognate languages (cf. BDB 333 s.v. חָנוּת)].” The sentence has been restructured and some words supplied in the translation to better relate it to the preceding context.
[37:16] 251 tn Heb “Jeremiah.” But the proper name is somewhat redundant and unnecessary in a modern translation.
[37:17] 252 tn Heb “Then King Zedekiah sent and brought him and the king asked him privately [or more literally, in secret] and said.”
[37:17] 253 tn Heb “Then he said.”
[37:17] 254 sn Jeremiah’s answer even under duress was the same that he had given Zedekiah earlier. (See Jer 34:3 and see the study note on 34:1 for the relative timing of these two incidents.)
[37:18] 255 tn Heb “What crime have I committed against you, or your servants, or this people that you [masc. pl.] have put me in prison?” Some of the terms have been expanded for clarification and the sentence has been broken in two to better conform with contemporary English style.
The masculine plural is used here because Zedekiah is being addressed as representative of the whole group previously named.
[37:19] 256 tn Heb “And where are your prophets who prophesied to you, saying, ‘The king of Babylon will not come against you or against this land?’” The indirect quote has been used in the translation because of its simpler, more direct style.
[37:20] 257 tn Heb “My lord, the king.”
[37:20] 258 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).
[37:20] 259 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.
[37:21] 260 tn Heb “And/Then King Zedekiah ordered and they committed Jeremiah to [or deposited…in] the courtyard of the guardhouse and they gave to him a loaf of bread.” The translation has been structured the way it has to avoid the ambiguous “they” which is the impersonal subject which is sometimes rendered passive in English (cf. GKC 460 §144.d). This text also has another example of the vav (ו) + infinitive absolute continuing a finite verbal form (וְנָתֹן [vÿnaton] = “and they gave”; cf. GKC 345 §113.y and see Jer 32:44; 36:23).
[37:21] 261 tn Heb “Stayed/Remained/ Lived.”
[38:1] 262 tn The name is spelled “Jucal” in the Hebrew text here rather than “Jehucal” as in Jer 37:3. The translation uses the same spelling throughout so that the English reader can identify these as the same individual.
[38:1] sn Jehucal was a member of the delegation sent to Jeremiah by Zedekiah in Jer 37:3.
[38:1] 263 sn Pashhur was a member of the delegation sent to Jeremiah in 21:2. For the relative sequence of these two delegations see the study note on 21:1.
[38:1] 264 tn J. Bright (Jeremiah [AB], 226, 30) is probably correct in translating the verbs here as pluperfects and in explaining that these words are prophecies that Jeremiah uttered before his arrest not prophecies that were being delivered to the people through intermediaries sent by Jeremiah who was confined in the courtyard of the guardhouse. For the use of the vav consecutive + imperfect to denote the pluperfect see the discussion and examples in IBHS 552-53 §33.2.3a and see the usage in Exod 4:19. The words that are cited in v. 2 are those recorded in 21:9 on the occasion of the first delegation and those in v. 3 are those recorded in 21:10; 34:2; 37:8; 32:28 all except the last delivered before Jeremiah was confined in the courtyard of the guardhouse.
[38:2] 265 tn Heb “by sword, by starvation, or by disease.”
[38:2] 266 tn Heb “those who go out to the Chaldeans.” For the rendering “Babylonians” for “Chaldeans” see the study note on 21:4.
[38:2] 267 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.”
[38:2] sn See Jer 21:9 for this prophecy.
[38:3] 268 tn The words “They had also heard him say,” are not in the Hebrew text. They are supplied in the translation for clarity so as to avoid any possible confusion that might be created by saying merely “And the
[38:3] 269 sn See Jer 21:10; 32:28; 34:2; 37:8 for this same prophecy. Jeremiah had repeatedly said this or words to the same effect.
[38:4] 270 tn Heb “weakening the hands of.” For this idiom see BDB 951 s.v. רָפָה Pi. and compare the usage in Isa 13:7; Ezek 21:7 (21:12 HT).
[38:4] 271 tn Heb “by saying these things.”
[38:4] 272 tn The Hebrew particle כִּי (ki) has not been rendered here because it is introducing a parallel causal clause to the preceding one. To render “For” might be misunderstood as a grounds for the preceding statement. To render “And” or “Moreover” sounds a little odd here. If it must be represented, “Moreover” is perhaps the best rendering.
[38:4] 273 tn Or “is not looking out for these people’s best interests but is really trying to do them harm”; Heb “is not seeking the welfare [or “well-being”; Hebrew shalom] of this people but [their] harm [more literally, evil].”
[38:5] 274 tn Heb “Behold, he is in your hands [= power/control].”
[38:5] 275 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.
[38:6] 277 sn A cistern was a pear-shaped pit with a narrow opening. Cisterns were cut or dug in the limestone rock and lined with plaster to prevent seepage. They were used to collect and store rain water or water carried up from a spring.
[38:6] 278 tn Heb “the son of the king.” See the translator’s note on Jer 36:26 for the rendering here.
[38:6] 279 tn Heb “And they let Jeremiah down with ropes and in the cistern there was no water, only mud, and Jeremiah sank in the mud.” The clauses have been reordered and restructured to create a more natural and smoother order in English.
[38:7] 280 sn This individual, Ebed Melech, is mentioned only here. Later he will be promised deliverance from destruction when the city falls because he had shown trust in God (see Jer 39:16-18).
[38:7] 281 tn Heb “Ebed Melech, the Cushite, a man, an eunuch/official, and he was [= who was; a circumstantial clause] in the house of the king, heard that they had put Jeremiah…” The passive construction “Jeremiah had been put” has been used to avoid the indefinite subject “they” or the addition of “the officials.” For the translation of סָרִיס (saris) as “official” here rather than “eunuch” see the translator’s note on 29:2 and see also the usage in 34:19. For the translation of “Cushite” as Ethiopian see the study note on 13:23.
[38:7] 282 tn Heb “And the king was sitting in the Benjamin Gate.” This clause is circumstantial to the following clause; thus “while the king was…” Most commentators agree that the reference to sitting in the gate here likely refers to the same kind of judicial context that has been posited for 26:10 (see the translator’s note there for further references). Hence the translation uses “sitting” with the more technical “holding court” to better reflect the probable situation.
[38:9] 283 tn Heb “Those men have made evil all they have done to the prophet Jeremiah in that they have thrown him into the cistern and he will die of starvation in the place where he is because there is no more food in the city.” The particle אֵת (’et) before “they have thrown” (אֵת אֲשֶׁר הִשְׁלִיכוּ, ’et ’asher hishlikhu) is explanatory or further definition of “all they have done to” (i.e., the particle is repeated for apposition). The verb form “and he is sure to die” is an unusual use of the vav (ו) consecutive + imperfect that the grammars see as giving a logical consequence without a past nuance (cf. GKC 328 §111.l and IBHS 557-58 §33.3.1f).
[38:9] sn “Because there isn’t any food left in the city” is rhetorical exaggeration; the food did not run out until just before the city fell. Perhaps the intent is to refer to the fact that there was no food in the city for people so confined (i.e., in solitary confinement).
[38:10] 284 tc Some modern English versions (e.g., NRSV, REB, TEV) and commentaries read “three” on the basis that thirty men would not be necessary for the task (cf. J. Bright, Jeremiah [AB], 231). Though the difference in “three” and “thirty” involves minimal emendation (שְׁלֹשָׁה [shÿlosha] for שְׁלֹשִׁים [shÿloshim]) there is no textual or versional evidence for it except for one Hebrew
[38:11] 285 tn Heb “went into the palace in under the treasury.” Several of the commentaries (e.g., J. Bright, Jeremiah [AB], 227; J. A. Thompson, Jeremiah [NICOT], 639, n. 6) emend the prepositional phrase “in under” (אֶל־תַּחַת, ’el-takhat) to the noun “wardrobe” plus the preposition “to” (אֶל־מֶלְתַחַת, ’el-meltakhat). This is a plausible emendation which would involve dropping out מֶל (mel) due to its similarity with the אֶל (’el) which precedes it. However, there is no textual or versional evidence for such a reading and the compound preposition is not in itself objectionable (cf. BDB 1066 s.v. תַּחַת III.1.a). The Greek version reads “the part underground” (representing a Hebrew Vorlage of אֶל תַּחַת הָאָרֶץ, ’el takhat ha’arets) in place of אֶל תַּחַת הָאוֹצָר (’el takhat ha’otsar). The translation follows the Hebrew text but adds the word “room” for the sake of English style.
[38:11] 286 tn Heb “worn-out clothes and worn-out rags.”
[38:12] 287 tn Heb “Ebed Melech the Ethiopian.” The words “the Ethiopian” are unnecessary and are not repeated in the translation because he has already been identified as such in vv. 7, 10.
[38:12] 288 tn Heb “under the joints of your arms under the ropes.” The two uses of “under” have different orientations and are best reflected by “between your armpits and the ropes” or “under your armpits to pad the ropes.”
[38:12] 289 tn Or “Jeremiah did so.” The alternate translation is what the text reads literally.
[38:13] 290 tn Heb “Jeremiah remained/stayed in the courtyard of the guardhouse.” The translation is meant to better reflect the situation; i.e., Jeremiah was released from the cistern but still had to stay in the courtyard of the guardhouse.
[38:14] 291 tn The words “Some time later” are not in the text but are a way of translating the conjunction “And” or “Then” that introduces this narrative.
[38:14] 292 sn The precise location of this entrance is unknown since it is mentioned nowhere else in the OT. Many commentators equate this with the “king’s outer entry” (mentioned in 2 Kgs 16:18) which appears to have been a private entryway between the temple and the palace.
[38:14] 293 tn The words “when you answer” are not in the text but are implicit in the connection. They are supplied in the translation for the sake of clarity and smoothness of style.
[38:15] 294 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).
[38:16] 295 tn Heb “So King Zedekiah secretly swore an oath to Jeremiah, saying.”
[38:16] 296 tn Heb “who has made this life/soul/ breath [נֶפֶשׁ, nefesh] for us.” The Hebrew term נֶפֶשׁ refers to the living, breathing substance of a person which constitutes his very life (cf. BDB 659 s.v. נֶפֶשׁ 1; 3).
[38:16] 297 tn Heb “who are seeking your life.”
[38:17] 298 tn Heb “Yahweh, the God of armies, the God of Israel.” Compare 7:3 and 35:17 and see the study note on 2:19.
[38:17] 299 tn Heb “Your life/soul will live.” The quote is a long condition-consequence sentence with compound consequential clauses. It reads, “If you will only go out to the officers of the king of Babylon, your soul [= you yourself; BDB 660 s.v. נֶפֶשׁ 4.a] will live and this city will not be burned with fire and you and your household will live.” The sentence has been broken down and restructured to better conform with contemporary English style. The infinitive absolute in the condition emphasizes the one condition, i.e., going out or surrendering (cf. Joüon 2:423 §123.g, and compare usage in Exod 15:26). For the idiom “go out to” = “surrender to” see the full idiom in 21:9 “go out and fall over to” which is condensed in 38:2 to “go out to.” The expression here is the same as in 38:2.
[38:18] 300 tn Heb “Chaldeans.” See the study note on 21:4 for explanation.
[38:18] 301 tn Heb “will not escape from their hand.”
[38:18] sn Zedekiah held out this hope of escape until the end and attempted to do so but was unsuccessful (cf. 39:4-5).
[38:19] 302 tn Heb “Chaldeans.” See the study note on 21:4 for explanation.
[38:19] 303 tn Or “and they will badly abuse me.” For the usage of this verb in the situation presupposed see Judg 19:25 and 1 Sam 31:4.
[38:20] 304 tn Heb “Please listen to the voice of the
[38:20] 305 tn Heb “your life [or you yourself] will live.” Compare v. 17 and the translator’s note there for the idiom.
[38:22] 306 tn Heb “And they will say.” The words “taunt you” are supplied in the translation to give the flavor of the words that follow.
[38:22] 307 tn Heb “The men of your friendship incited you and prevailed over you. Your feet are sunk in the mud. They turned backward.” The term “men of your friendship” (cf. BDB 1023 s.v. שָׁלוֹם 5.a) is used to refer to Jeremiah’s “so-called friends” in 20:10, to the trusted friend who deserted the psalmist in Ps 41:10, and to the allies of Edom in Obad 7. According to most commentators it refers here to the false prophets and counselors who urged the king to rebel against Nebuchadnezzar. The verb translated “misled” is a verb that often refers to inciting or instigating someone to do something, often with negative connotations (so BDB 694 s.v. סוּת Hiph.2). It is generally translated “deceive” or “mislead” in 2 Kgs 18:32; 2 Chr 32:11, 15. Here it refers to the fact that his pro-Egyptian counselors induced him to rebel. They have proven too powerful for him and prevailed on him (יָכֹל לְ, yakhol lÿ; see BDB 408 s.v. יָכֹל 2.b) to follow a policy which will prove detrimental to him, his family, and the city. The phrase “your feet are sunk in the mud” is figurative for being entangled in great difficulties (so BDB 371 s.v. טָבַע Hoph and compare the usage in the highly figurative description of trouble in Ps 69:2 [69:3 HT]).
[38:22] sn The taunt song here refers to the fact that Zedekiah had been incited into rebellion by pro-Egyptian nobles in his court who prevailed on him to seek aid from the new Egyptian Pharaoh in 589
[38:23] 308 tn Heb “Chaldeans.” See the study note on 21:4 for explanation.
[38:23] 309 tn Heb “you yourself will not escape from their hand but will be seized by [caught in] the hand of the king of Babylon.” Neither use of “hand” is natural to the English idiom.
[38:23] 310 tc This translation follows the reading of the Greek version and a few Hebrew
[38:24] 311 tn Heb “about these words.”
[38:24] 312 tn Or “so that you will not die.” Or “or you will die.” See the similar construction in 37:20 and the translator’s note there.
[38:24] sn This is probably not a threat that the king himself will kill Jeremiah, but a premonition that if the pro-Egyptian party that was seeking to kill Jeremiah found out about the conversation they would go ahead and kill Jeremiah (cf. 38:2-4).
[38:25] 313 tn The phrase “and what the king said to you” is actually at the end of the verse, but most commentators see it as also under the governance of “tell us” and many commentaries and English versions move the clause forward for the sake of English style as has been done here.
[38:25] 314 tn Or “lest we kill you”; Heb “and we will not kill you,” which as stated in the translator’s note on 37:20 introduces a negative purpose (or result) clause. See 37:20, 38:24 for parallel usage.
[38:26] 315 tn Verses 25-26 form a long compound, complex conditional sentence. The condition is found in v. 25 and contains a long quote. The consequence is found in v. 26 and contains another long quote. The Hebrew sentence literally reads: “And if the officials hear that I have talked with you and come to you and say to you, ‘Please tell us what you said to the king. Do not hide from us and we will not kill you [so that we will not kill you] and [tell us] what the king said to you,’ then tell them.” The sentence has been broken up to better conform with contemporary English style.
[38:26] 316 tn Heb “I was causing to fall [= presenting] my petition before the king not to send me back to Jonathan’s house to die there.” The word “dungeon of” is supplied in the translation to help the reader connect this petition with Jeremiah’s earlier place of imprisonment where the officials had put him with every intention of letting him die there (37:15-16, 20).
[38:26] sn See Jer 37:15-16, 20.
[38:27] 317 tn Heb “All the officials came to Jeremiah and questioned him.”
[38:27] 318 tn Heb “And he reported to them according to all these words which the king had commanded.”
[38:27] 319 tn Heb “And they were silent from him because the word/matter [i.e., the conversation between Jeremiah and the king] had not been heard.” According to BDB 578 s.v. מִן 1.a the preposition “from” is significant in this construction, implying a verb of motion. I.e., “they were [fell] silent [and turned away] from him.”
[38:28] 320 tn Heb “And Jeremiah stayed/remained in the courtyard of the guardhouse…” The translation once again intends to reflect the situation. Jeremiah had a secret meeting with the king at the third entrance to the temple (v. 14). He was returned to the courtyard of the guardhouse (cf. v. 13) after the conversation with the king where the officials came to question him (v. 27). He was not sent back to the dungeon in Jonathan’s house as he feared, but was left confined in the courtyard of the guardhouse.
[38:28] 321 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[38:28] 322 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[38:28] 323 tc The precise meaning of this line and its relation to the context are somewhat uncertain. This line is missing from the Greek and Syriac versions and from a few Hebrew
[39:1] 324 sn 2 Kgs 25:1 and Jer 52:4 give the more precise date of the tenth day of the tenth month of the ninth year which would have been Jan 15, 588
[39:2] 325 sn According to modern reckoning that would have been July 18, 586
[39:3] 326 tn English versions and commentaries differ on the number of officials named here and the exact spelling of their names. For a good discussion of the options see F. B. Huey, Jeremiah, Lamentations (NAC), 341, n. 71. Most commentaries follow the general lead of J. Bright (Jeremiah [AB], 243) as the present translation has done here. However, the second name is not emended on the basis of v. 13 as Bright does, nor is the second Nergal-Sharezer regarded as the same man as the first and the information on the two combined as he does. The first Nergal-Sharezer is generally identified on the basis of Babylonian records as the man who usurped the throne from Nebuchadnezzar’s son, Awel-Marduk or Evil-Merodach as he is known in the OT (Jer 52:31; 2 Kgs 25:27). The present translation renders the two technical Babylonian terms “Rab-Saris” (only in Jer 39:3, 13; 2 Kgs 18:17) and “Rab-Mag” (only in Jer 39:3, 13) as “chief officer” and “high official” without knowing precisely what offices they held. This has been done to give the modern reader some feeling of their high position without specifying exactly what their precise positions were (i.e., the generic has been used for the [unknown] specific).
[39:3] 327 tn Heb “sat.” The precise meaning of this phrase is not altogether clear, but J. Bright (Jeremiah [AB], 243) is undoubtedly correct in assuming that it had to do with setting up a provisional military government over the city.
[39:3] 328 tn The Hebrew style here is typically full or redundant, giving a general subject first and then listing the specifics. The Hebrew text reads: “Then all the officers of the king of Babylon came and sat in the Middle Gate, Nergal-Sharezer…and all the rest of the officers of the king of Babylon.” In the translation the general subject has been eliminated and the list of the “real” subjects used instead; this eliminates the dashes or commas typical of some modern English versions.
[39:3] sn The identification of the location of the Middle Gate is uncertain since it is mentioned nowhere else in the OT.
[39:4] 329 sn The king’s garden is mentioned again in Neh 3:15 in conjunction with the pool of Siloam and the stairs that go down from the city of David. This would have been in the southern part of the city near the Tyropean Valley which agrees with the reference to the “two walls” which were probably the walls on the eastern and western hills.
[39:4] 330 sn Heb “toward the Arabah.” The Arabah was the rift valley north and south of the Dead Sea. Here the intention was undoubtedly to escape across the Jordan to Moab or Ammon. It appears from 40:14; 41:15 that the Ammonites were known to harbor fugitives from the Babylonians.
[39:5] 331 tn Heb “The Chaldeans.” See the study note on 21:4 for explanation.
[39:5] 332 map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.
[39:5] 333 sn 2 Kgs 25:5 and Jer 52:8 mention that the soldiers all scattered from him. That is why the text focuses on Zedekiah here.
[39:5] 334 sn Riblah was a strategic town on the Orontes River in Syria. It was at a crossing of the major roads between Egypt and Mesopotamia. Pharaoh Necho had earlier received Jehoahaz there and put him in chains (2 Kgs 23:33) prior to taking him captive to Egypt. Nebuchadnezzar had set up his base camp for conducting his campaigns against the Palestinian states there and was now sitting in judgment on prisoners brought to him.
[39:7] 335 tn Heb “fetters of bronze.” The more generic “chains” is used in the translation because “fetters” is a word unfamiliar to most modern readers.
[39:8] 336 tn Heb “Chaldean.” See the study note on 21:4 for explanation.
[39:8] 337 tc The reading here is based on an emendation following the parallels in Jer 52:13 and 2 Kgs 25:9. The Hebrew text here does not have “the temple of the
[39:8] 338 sn According to the parallels in 2 Kgs 25:8-9; Jer 52:12-13 this occurred almost a month after the wall was breached and Zedekiah’s failed escape. It took place under the direction of Nebuzaradan, the captain of the king’s special guard who is mentioned in the next verse.
[39:9] 339 tn For the meaning of this phrase see BDB 371 s.v. טַבָּח 2 and compare the usage in Gen 39:1.
[39:9] 340 tc The translation is based on an emendation of the text which leaves out “the rest of the people who were left” as a double writing of the same phrase at the beginning of the verse. Some commentators emend the phrase “the rest of the people who were left” (הַנִּשְׁאָרִים וְאֶת יֶתֶר הָעָם, hannish’arim vÿ’et yeter ha’am) to read “the rest of the craftsmen who were left” (וְאֶת יֶתֶר הָאָמוֹן הַנִּשְׁאָרִים, vÿ’et yeter ha’amon hannish’arim) on the basis of the parallel in Jer 52:15 (which does not have הַנִּשְׁאָרִים, hannish’arim). However, it is easier to explain the phrase as a dittography of the phrase at the beginning (which is exactly the same except הָעִיר [ha’ir] follows it). The text is redundant because it refers twice to the same group of people. The Hebrew text reads: “And the rest of the people who were left in the city and the deserters who had deserted to him and the rest of the people Nebuzaradan, the captain of the guard, carried into exile to Babylon.” The text has also been divided up to create two shorter sentences to better conform with contemporary English style.
[39:10] 341 tn Heb “Nebuzaradan, the captain of the royal guard.” However, the subject is clear from the preceding and contemporary English style would normally avoid repeating the proper name and title.
[39:11] 342 tn Heb “And Nebuchadnezzar king of Babylon commanded concerning Jeremiah by the hand of Nebuzaradan, the captain of the guard, saying.” Since Nebuchadnezzar is at Riblah (v. 6) and Nebuzaradan and the other officers named in the next verse are at Jerusalem, the vav consecutive imperfect should again be translated as a pluperfect (see 38:2 and the translator’s notes there for explanation). For the meaning of “through” or “through the agency of” for the phrase בְּיַד (bÿyad) see BDB 391 s.v. יָד 5.d. The sentence has been broken up to better conform with contemporary English style.
[39:12] 343 tn Heb “Get [or fetch] him.” The referent is supplied for clarity.
[39:12] 344 tn Or “take care of him”; Heb “set your eyes on him.” For the meaning of this idiom see BDB 963 s.v. שִׂים 2.c and compare 24:6 where the phrase “for good” is added.
[39:12] 345 tn Heb “Don’t do anything evil [= harmful] to him.”
[39:13] 346 tn See the translator’s notes on 39:3, 9 for the names and titles here.
[39:14] 347 sn Gedaliah. This is the first reference to this individual whom Nebuchadnezzar appointed governor over the people who were left to live in Judah (cf. 40:5; 2 Kgs 25:22). His father was the man who spoke up for Jeremiah when he was accused of being a false prophet by some of the priests and prophets (26:24). His grandfather was the royal secretary under Josiah who brought the discovery of the book of the law to Josiah’s attention, read it to him, and was involved in helping Josiah institute his reforms (2 Kgs 22:8-10).
[39:14] 348 tn The meaning of the last phrase is uncertain. An alternate translation is “to take him home with him.” The text reads literally “to bring him into the house.” However, it is unclear whether “the house” refers to Jeremiah’s house or to Gedaliah’s. The fact that Nebuzaradan later offers Jeremiah the option of going back to Gedaliah (40:5) suggests that the house is here Gedaliah’s where Jeremiah would be looked out for in accord with Nebuchadnezzar’s command (v. 12).
[39:14] 349 tn Many translate this last clause as a conclusion or summary remark, “So Jeremiah stayed…” However, it is better to translate it as an adversative because it probably refers to the fact that rather than staying with Gedaliah in the governor’s residence Jeremiah stayed among the people. That is how he wound up being led off as a prisoner to Ramah. See further the study note on 40:1. According to IBHS 550 §33.2.1d the vav (ו) consecutive can have either of these values (see examples 11 and 12 for the adversative or contrastive nuance).
[39:15] 350 sn Jer 39:15-18. This incident is out of chronological order (see Jer 38:7-13). It is placed here either due to a desire not to interrupt the sequential ordering of events centering on Jeremiah’s imprisonment and his release (38:14–39:14) or to contrast God’s care and concern for the faithful (Ebed-Melech who, though a foreigner, trusted in God) with his harsh treatment of the faithless (Zedekiah who, though informed of God’s will, was too weak-willed in the face of opposition by his courtiers to carry it out).
[39:15] 351 tn Heb “Now the word of the
[39:16] 352 sn Even though Jeremiah was confined to the courtyard of the guardhouse, he was still free to entertain visitors (32:2, 8). Moreover, Ebed-Melech was an official attached to the royal court and would have had access to the courtyard of the guardhouse (38:7, 13). Jeremiah would not have had to leave the courtyard of the guardhouse to “go and tell” him something.
[39:16] 353 tn Heb “Behold, I will bring to pass my words against this city for evil/disaster and not for good/good fortune.” For the form of the verb מֵבִי ([mevi] Kethib, מֵבִיא [mevi’] Qere) see GKC 206-7 §74.k, where the same form is noted for the Kethib in 2 Sam 5:2; 1 Kgs 21:21; Jer 19:15 all of which occur before a word beginning with א. For the nuance “carry out” (or “bring to pass”) see BDB 99 s.v. בּוֹא Hiph.2.b.
[39:16] 354 tn Heb “And they [= my words for disaster] will come to pass [= happen] before you on that day [i.e., the day that I bring them to pass/carry them out].”
[39:17] 355 tn Heb “But I will rescue you on that day” (referring to the same day mentioned in the preceding verse).
[39:17] 356 tn Heb “Oracle of the
[39:17] 357 sn Some commentators see this as a reference to the princes from whose clutches Ebed-Melech delivered Jeremiah (38:7-13). However, it is clear that in this context it refers to those that he would fear when the
[39:18] 358 sn Heb “you will not fall by the sword.” In the context this would include death in battle and execution as a prisoner of war.
[39:18] 359 tn Heb “your life will be to you for spoil.” For the meaning of this idiom see the study note on 21:9 and compare the usage in 21:9; 38:2; 45:4.
[39:18] 360 tn Heb “Oracle of the
[52:1] 361 sn This final chapter does not mention Jeremiah, but its description of the downfall of Jerusalem and exile of the people validates the prophet’s ministry.
[52:1] 362 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[52:1] 363 tn Some textual witnesses support the Kethib (consonantal text) in reading “Hamital.”
[52:2] 364 tn Heb “what was evil in the eyes of the
[52:3] 365 tn Heb “Surely (or “for”) because of the anger of the
[52:4] 367 sn This would have been January 15, 588
[52:6] 368 sn According to modern reckoning that would have been July 18, 586
[52:6] 369 tn Heb “the people of the land.”
[52:7] 370 sn The king’s garden is mentioned again in Neh 3:15 in conjunction with the pool of Siloam and the stairs that go down from the city of David. This would have been in the southern part of the city near the Tyropean Valley which agrees with the reference to the “two walls” which were probably the walls on the eastern and western hills.
[52:7] 371 sn Heb “toward the Arabah.” The Arabah was the rift valley north and south of the Dead Sea. Here the intention was undoubtedly to escape across the Jordan to Moab or Ammon. It appears from 40:14; 41:15 that the Ammonites were known to harbor fugitives from the Babylonians.
[52:8] 372 map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.
[52:9] 373 sn Riblah was a strategic town on the Orontes River in Syria. It was at a crossing of the major roads between Egypt and Mesopotamia. Pharaoh Necho had earlier received Jehoahaz there and put him in chains (2 Kgs 23:33) prior to taking him captive to Egypt. Nebuchadnezzar had set up his base camp for conducting his campaigns against the Palestinian states there and was now sitting in judgment on prisoners brought to him.
[52:11] 374 tn Heb “fetters of bronze.” The more generic “chains” is used in the translation because “fetters” is a word unfamiliar to most modern readers.
[52:12] 375 tn The parallel account in 2 Kgs 25:8 has “seventh.”
[52:12] 376 sn The tenth day of the month would have been August 17, 586
[52:12] 377 tn For the meaning of this phrase see BDB 371 s.v. טַבָּח 2 and compare the usage in Gen 39:1.
[52:12] 378 tn Heb “stood before.”
[52:15] 379 tn Heb “poor of the people.”
[52:16] 380 tn Heb “Nebuzaradan, the captain of the royal guard.” However, the subject is clear from the preceding and modern English style would normally avoid repeating the proper name and title.
[52:16] 381 tn Heb “poor of the land.”
[52:17] 382 sn For discussion of the items listed here, see the study notes at Jer 27:19.
[52:18] 383 sn These shovels were used to clean the altar.
[52:18] 384 sn These trimming shears were used to trim the wicks of the lamps.
[52:18] 385 tn Heb “with which they served (or “fulfilled their duty”).”
[52:19] 386 sn The censers held the embers used for the incense offerings.
[52:19] 387 sn These vessels were used for drink offerings.
[52:20] 388 tc The translation follows the LXX (Greek version), which reflects the description in 1 Kgs 7:25-26. The Hebrew text reads, “the twelve bronze bulls under the movable stands.” הַיָּם (hayyam, “The Sea”) has been accidentally omitted by homoioarcton; note that the following form, הַמְּכֹנוֹת (hammÿkhonot, “the movable stands”), also begins with the article.
[52:21] 389 tn Heb “eighteen cubits.” A “cubit” was a unit of measure, approximately equivalent to a foot and a half.
[52:21] 390 tn Heb “twelve cubits.” A “cubit” was a unit of measure, approximately equivalent to a foot and a half.
[52:21] 391 tn Heb “four fingers.”
[52:22] 392 tn Heb “five cubits.” A “cubit” was a unit of measure, approximately equivalent to a foot and a half.
[52:24] 393 sn See the note at Jer 35:4.
[52:25] 394 tn Heb “men, from the people of the land” (also later in this verse).
[52:27] 395 tn Heb “struck them down and killed them.”
[52:28] 396 tn Heb “these are the people.”
[52:28] 397 sn This would be 597
[52:29] 398 sn This would be 586
[52:30] 399 sn This would be 581
[52:31] 400 sn The parallel account in 2 Kgs 25:28 has “twenty-seventh.”
[52:31] 401 sn The twenty-fifth day would be March 20, 561
[52:31] 402 tn Heb “lifted up the head of.”
[52:32] 403 tn Heb “made his throne above the throne of
[52:33] 404 tn The subject is unstated in the Hebrew text, but Jehoiachin is clearly the subject of the following verb.
