Yeremia 26:1--28:17

Jeremiah Is Put on Trial as a False Prophet ¹ 

26:1 The Lord spoke to Jeremiah ²  at the beginning of the reign ³  of Josiah’s son, King Jehoiakim of Judah. 26:2 The Lord said, “Go stand in the courtyard of the Lord’s temple. ⁴  Speak out to all the people who are coming from the towns of Judah to worship in the Lord’s temple. Tell them everything I command you to tell them. Do not leave out a single word! 26:3 Maybe they will pay attention and each of them will stop living the evil way they do. ⁵  If they do that, then I will forgo destroying them ⁶  as I had intended to do because of the wicked things they have been doing. ⁷  26:4 Tell them that the Lord says, ⁸  ‘You must obey me! You must live according to the way I have instructed you in my laws. ⁹  26:5 You must pay attention to the exhortations of my servants the prophets. I have sent them to you over and over again. ¹⁰  But you have not paid any attention to them. 26:6 If you do not obey me, ¹¹  then I will do to this temple what I did to Shiloh. ¹²  And I will make this city an example to be used in curses by people from all the nations on the earth.’”

26:7 The priests, the prophets, and all the people heard Jeremiah say these things in the Lord’s temple. 26:8 Jeremiah had just barely finished saying all the Lord had commanded him to say to all the people. All at once some ¹³  of the priests, the prophets, and the people grabbed him and shouted, “You deserve to die! ¹⁴  26:9 How dare you claim the Lord’s authority to prophesy such things! How dare you claim his authority to prophesy that this temple will become like Shiloh and that this city will become an uninhabited ruin!” ¹⁵  Then all the people crowded around Jeremiah.

26:10 However, some of the officials ¹⁶  of Judah heard about what was happening ¹⁷  and they rushed up to the Lord’s temple from the royal palace. They set up court ¹⁸  at the entrance of the New Gate of the Lord’s temple. ¹⁹  26:11 Then the priests and the prophets made their charges before the officials and all the people. They said, ²⁰  “This man should be condemned to die ²¹  because he prophesied against this city. You have heard him do so ²²  with your own ears.”

26:12 Then Jeremiah made his defense before all the officials and all the people. ²³  “The Lord sent me to prophesy everything you have heard me say against this temple and against this city. 26:13 But correct the way you have been living and do what is right. ²⁴  Obey the Lord your God. If you do, the Lord will forgo destroying you as he threatened he would. ²⁵  26:14 As to my case, I am in your power. ²⁶  Do to me what you deem fair and proper. 26:15 But you should take careful note of this: If you put me to death, you will bring on yourselves and this city and those who live in it the guilt of murdering an innocent man. For the Lord has sent me to speak all this where you can hear it. That is the truth!” ²⁷ 

26:16 Then the officials and all the people rendered their verdict to the priests and the prophets. They said, ²⁸  “This man should not be condemned to die. ²⁹  For he has spoken to us under the authority of the Lord our God.” ³⁰  26:17 Then some of the elders of Judah ³¹  stepped forward and spoke to all the people gathered there. They said, 26:18 “Micah from Moresheth ³²  prophesied during the time Hezekiah was king of Judah. ³³  He told all the people of Judah,

‘The Lord who rules over all ³⁴  says,

“Zion ³⁵  will become a plowed field.

Jerusalem ³⁶  will become a pile of rubble.

The temple mount will become a mere wooded ridge.”’ ³⁷ 

26:19 King Hezekiah and all the people of Judah did not put him to death, did they? Did not Hezekiah show reverence for the Lord and seek the Lord’s favor? ³⁸  Did not ³⁹  the Lord forgo destroying them ⁴⁰  as he threatened he would? But we are on the verge of bringing great disaster on ourselves.” ⁴¹ 

26:20 Now there was another man ⁴²  who prophesied as the Lord’s representative ⁴³  against this city and this land just as Jeremiah did. His name was Uriah son of Shemaiah from Kiriath Jearim. ⁴⁴  26:21 When the king and all his bodyguards ⁴⁵  and officials heard what he was prophesying, ⁴⁶  the king sought to have him executed. But Uriah found out about it and fled to Egypt out of fear. ⁴⁷  26:22 However, King Jehoiakim sent some men to Egypt, including Elnathan son of Achbor, ⁴⁸  26:23 and they brought Uriah back from there. ⁴⁹  They took him to King Jehoiakim, who had him executed and had his body thrown into the burial place of the common people. ⁵⁰ 

26:24 However, Ahikam son of Shaphan ⁵¹  used his influence to keep Jeremiah from being handed over and executed by the people. ⁵² 

Jeremiah Counsels Submission to Babylon

27:1 The Lord spoke to Jeremiah ⁵³  early in the reign of Josiah’s son, King Zedekiah of Judah. ⁵⁴  27:2 The Lord told me, ⁵⁵  “Make a yoke ⁵⁶  out of leather straps and wooden crossbars and put it on your neck. 27:3 Use it to send messages to the kings of Edom, Moab, Ammon, Tyre, ⁵⁷  and Sidon. ⁵⁸  Send them through ⁵⁹  the envoys who have come to Jerusalem ⁶⁰  to King Zedekiah of Judah. 27:4 Charge them to give their masters a message from me. Tell them, ‘The Lord God of Israel who rules over all ⁶¹  says to give your masters this message. ⁶²  27:5 “I made the earth and the people and animals on it by my mighty power and great strength, ⁶³  and I give it to whomever I see fit. ⁶⁴  27:6 I have at this time placed all these nations of yours under the power ⁶⁵  of my servant, ⁶⁶  King Nebuchadnezzar of Babylon. I have even made all the wild animals subject to him. ⁶⁷  27:7 All nations must serve him and his son and grandson ⁶⁸  until the time comes for his own nation to fall. ⁶⁹  Then many nations and great kings will in turn subjugate Babylon. ⁷⁰  27:8 But suppose a nation or a kingdom will not be subject to King Nebuchadnezzar of Babylon. Suppose it will not submit to the yoke of servitude to ⁷¹  him. I, the Lord, affirm that ⁷²  I will punish that nation. I will use the king of Babylon to punish it ⁷³  with war, ⁷⁴  starvation, and disease until I have destroyed it. ⁷⁵  27:9 So do not listen to your prophets or to those who claim to predict the future by divination, ⁷⁶  by dreams, by consulting the dead, ⁷⁷  or by practicing magic. They keep telling you, ‘You do not need to be ⁷⁸  subject to the king of Babylon.’ 27:10 Do not listen to them, ⁷⁹  because their prophecies are lies. ⁸⁰  Listening to them will only cause you ⁸¹  to be taken far away from your native land. I will drive you out of your country and you will die in exile. ⁸²  27:11 Things will go better for the nation that submits to the yoke of servitude to ⁸³  the king of Babylon and is subject to him. I will leave that nation ⁸⁴  in its native land. Its people can continue to farm it and live in it. I, the Lord, affirm it!”’” ⁸⁵ 

27:12 I told King Zedekiah of Judah the same thing. I said, ⁸⁶  “Submit ⁸⁷  to the yoke of servitude to ⁸⁸  the king of Babylon. Be subject to him and his people. Then you will continue to live. 27:13 There is no reason why you and your people should die in war ⁸⁹  or from starvation or disease! ⁹⁰  That’s what the Lord says will happen to any nation ⁹¹  that will not be subject to the king of Babylon. 27:14 Do not listen to the prophets who are telling you that you do not need to serve ⁹²  the king of Babylon. For they are prophesying lies to you. 27:15 For I, the Lord, affirm ⁹³  that I did not send them. They are prophesying lies to you. If you ⁹⁴  listen to them, I will drive you and the prophets who are prophesying lies out of the land and you will all die in exile.” ⁹⁵ 

27:16 I also told the priests and all the people, “The Lord says, ‘Do not listen to what your prophets are saying. They are prophesying to you that ⁹⁶  the valuable articles taken from the Lord’s temple will be brought back from Babylon very soon. ⁹⁷  But they are prophesying a lie to you. 27:17 Do not listen to them. Be subject to the king of Babylon. Then you ⁹⁸  will continue to live. Why should this city be made a pile of rubble?’” ⁹⁹  27:18 I also told them, ¹⁰⁰  “If they are really prophets and the Lord is speaking to them, ¹⁰¹  let them pray earnestly to the Lord who rules over all. ¹⁰²  Let them plead with him not to let the valuable articles that are still left in the Lord’s temple, in the royal palace, and in Jerusalem be taken away ¹⁰³  to Babylon. 27:19 For the Lord who rules over all ¹⁰⁴  has already spoken about the two bronze pillars, ¹⁰⁵  the large bronze basin called ‘The Sea,’ ¹⁰⁶  and the movable bronze stands. ¹⁰⁷  He has already spoken about the rest of the valuable articles that are left in this city. 27:20 He has already spoken about these things that King Nebuchadnezzar of Babylon did not take away when he carried Jehoiakim’s son King Jeconiah of Judah and the nobles of Judah and Jerusalem away as captives. ¹⁰⁸  27:21 Indeed, the Lord God of Israel who rules over all ¹⁰⁹  has already spoken ¹¹⁰  about the valuable articles that are left in the Lord’s temple, in the royal palace of Judah, and in Jerusalem. 27:22 He has said, ‘They will be carried off to Babylon. They will remain there until it is time for me to show consideration for them again. ¹¹¹  Then I will bring them back and restore them to this place.’ I, the Lord, affirm this!” ¹¹² 

Jeremiah Confronted by a False Prophet

28:1 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. ¹¹³  The prophet Hananiah son of Azzur, who was from Gibeon, spoke to Jeremiah ¹¹⁴  in the Lord’s temple in the presence of the priests and all the people. ¹¹⁵  28:2 “The Lord God of Israel who rules over all ¹¹⁶  says, ‘I will break the yoke of servitude ¹¹⁷  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, ¹¹⁸  ‘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. ¹¹⁹  28:8 From earliest times, the prophets who preceded you and me invariably ¹²⁰  prophesied war, disaster, ¹²¹  and plagues against many countries and great kingdoms. 28:9 So if a prophet prophesied ¹²²  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 ¹²³  before two years are over.’” After he heard this, the prophet Jeremiah departed and went on his way. ¹²⁴ 

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, ¹²⁵  ‘You have indeed broken the wooden yoke. But you have ¹²⁶  only succeeded in replacing it with an iron one! ¹²⁷  28:14 For the Lord God of Israel who rules over all ¹²⁸  says, “I have put an irresistible yoke of servitude on all these nations ¹²⁹  so they will serve King Nebuchadnezzar of Babylon. And they will indeed serve him. I have even given him control over the wild animals.”’” ¹³⁰  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! ¹³¹  28:16 So the Lord says, ‘I will most assuredly remove ¹³²  you from the face of the earth. You will die this very year because you have counseled rebellion against the Lord.’” ¹³³ 

28:17 In the seventh month of that very same year ¹³⁴  the prophet Hananiah died.

[26:1]  ¹ sn Beginning with Jer 26 up to Jer 45 the book narrates in third person style incidents in the life of Jeremiah and prophecies (or sermons) he gave in obedience to the Lord’s commands. Baruch is the probable narrator, passing on information gleaned from Jeremiah himself. (See Jer 36:4, 18, 32; 45:1 and also 32:13-14 where it is clear that Baruch is Jeremiah’s scribe or secretary.) Chapters 26-29 contain narratives concerning reactions to Jeremiah’s prophecies and his conflict with the prophets who were prophesying that things would be all right (see, e.g., 14:14-15; 23:21).

[26:1]  ² tn The words “to Jeremiah” are not in the Hebrew text. They are added by the Old Latin (not the Vulgate) and the Syriac versions. They are implicit, however, to the narrative style which speaks of Jeremiah in the third person (cf. vv. 7, 12). They have been supplied in the translation for clarity.

[26:1]  ³ tn It is often thought that the term here is equivalent to a technical term in Akkadian (reshsharruti) which refers to the part of the year remaining from the death or deposing of the previous king until the beginning of the calendar year when the new king officially ascended the throne. In this case it would refer to the part of the year between September, 609 b.c. when Jehoiakim was placed on the throne as a puppet king by Pharaoh Necho (2 Kgs 23:34-35) and April, 608 b.c. when he would have been officially celebrated as king. However, it will be suggested below in conjunction with the textual problems in 27:1 and 28:1 that the term does not necessarily refer to this period.

[26:2]  ⁴ sn It is generally agreed that the incident recorded in this chapter relates to the temple message that Jeremiah gave in 7:1-15. The message there is summarized here in vv. 3-6. The primary interest here is in the response to that message.

[26:3]  ⁵ tn Heb “will turn from his wicked way.”

[26:3]  ⁶ tn For the idiom and translation of terms involved here see 18:8 and the translator’s note there.

[26:3]  sn The Lord is being consistent in the application of the principle laid down in Jer 18:7-8 that reformation of character will result in the withdrawal of the punishment of “uprooting, tearing down, destroying.” His prophecies of doom are conditional threats, open to change with change in behavior.

[26:3]  ⁷ tn Heb “because of the wickedness of their deeds.”

[26:4]  ⁸ tn Heb “thus says the Lord, ‘…’.” The use of the indirect quotation in the translation eliminates one level of embedded quotation to avoid confusion.

[26:4]  ⁹ tn Heb “by walking in my law which I set before you.”

[26:4]  sn Examples of those laws are found in Jer 7:5-6, 9. The law was summarized or epitomized in the ten commandments which are called the “words of the covenant” in Exod 34:28, but it contained much more. However, when Israel is taken to task by God, it often relates to their failure to live up to the standards of the ten commandments (Heb “the ten words”; see Hos 4:1-3; Jer 7:9).

[26:5]  ¹⁰ tn See the translator’s note on 7:13 for the idiom here.

[26:6]  ¹¹ tn 26:4-6 are all one long sentence containing a long condition with subordinate clauses (vv. 4-5) and a compound consequence in v. 6: Heb “If you will not obey me by walking in my law…by paying attention to the words of the prophets which…and you did not pay heed, then I will make…and I will make…” The sentence has been broken down in conformity to contemporary English style but an attempt has been made to reflect all the subordinations in the English translation.

[26:6]  ¹² sn See the study note on Jer 7:13.

[26:8]  ¹³ tn The translation again represents an attempt to break up a long complex Hebrew sentence into equivalent English ones that conform more to contemporary English style: Heb “And as soon as Jeremiah finished saying all that…the priests…grabbed him and said…” The word “some” has been supplied in the translation, because obviously it was not all the priests, the prophets, and all the people, but only some of them. There is, of course, rhetorical intent here to show that all were implicated, although all may not have actually participated. (This is a common figure called synecdoche where all is put for a part – all for all kinds or representatives of all kinds. See E. W. Bullinger, Figures of Speech, 614-19, and compare usage in Acts 10:12; Matt 3:5.)

[26:8]  ¹⁴ tn Or “You must certainly die!” The construction here is again emphatic with the infinitive preceding the finite verb (cf. Joüon 2:423 §123.h, and compare usage in Exod 21:28).

[26:9]  ¹⁵ tn Heb “Why have you prophesied in the Lord’s name, saying, ‘This house will become like Shiloh and this city will become a ruin without inhabitant?’” It is clear from the context here and in 7:1-15 that the emphasis is on “in the Lord’s name” and that the question is rhetorical. The question is not a quest for information but an accusation, a remonstrance. (For this figure see E. W. Bullinger, Figures of Speech, 953-54, who calls a question like this a rhetorical question of remonstrance or expostulation. For good examples see Pss 11:1; 50:16.) For the significance of “prophesying in the Lord’s name” see the study note on 14:14. The translation again utilizes the indirect quote to eliminate one level of embedded quotation.

[26:9]  sn They are questioning his right to claim the Lord’s authority for what they see as a false prophecy. They believed that the presence of the Lord in the temple guaranteed their safety (7:4, 10, 14) and that the Lord could not possibly be threatening its destruction. Hence they were ready to put him to death as a false prophet according to the law of Moses (Deut 18:20).

[26:10]  ¹⁶ sn These officials of Judah were officials from the royal court. They may have included some of the officials mentioned in Jer 36:12-25. They would have been concerned about any possible “illegal” proceedings going on in the temple.

[26:10]  ¹⁷ tn Heb “these things.”

[26:10]  ¹⁸ tn Heb “they sat” or “they took their seats.” However, the context is one of judicial trial.

[26:10]  sn The gateway or gate complex of an ancient Near Eastern city was often used for court assemblies (cf. Deut 21:19; 22:15; Ruth 4:1; Isa 29:21). Here the gate of the temple was used for the convening of a court to try Jeremiah for the charge of being a false prophet.

[26:10]  ¹⁹ tn The translation follows many Hebrew mss and ancient versions in reading the word “house” (= temple) here. The majority of Hebrew mss do not have this word. It is, however, implicit in the construction “the New Gate of the Lord.”

[26:10]  sn The location of the New Gate is uncertain. It is mentioned again in Jer 36:10 where it is connected with the upper (i.e., inner) court of the temple. Some equate it with the Upper Gate that Jotham rebuilt during his reign (2 Kgs 15:35; Jotham reigned from 750-735 b.c.). That gate, however, has already been referred to as the Upper Gate of Benjamin in Jer 20:2 (for more detail see the study note there) and would not likely have been called something different here.

[26:11]  ²⁰ tn Heb “the priests and prophets said to the leaders and the people….” The long sentence has been broken up to conform better with contemporary English style and the situational context is reflected in “laid their charges.”

[26:11]  ²¹ tn Heb “a sentence of death to this man.”

[26:11]  ²² tn Heb “it.”

[26:12]  ²³ tn Heb “Jeremiah said to all the leaders and all the people….” See the note on the word “said” in the preceding verse.

[26:13]  ²⁴ tn Heb “Make good your ways and your actions.” For the same expression see 7:3, 5; 18:11.

[26:13]  ²⁵ tn For the idiom and translation of terms involved here see 18:8 and the translator’s note there.

[26:13]  sn The Lord is being consistent in the application of the principle laid down in Jer 18:7-8 that reformation of character will result in the withdrawal of the punishment of “uprooting, tearing down, destroying.” His prophecies of doom are conditional threats, open to change with change in behavior.

[26:14]  ²⁶ tn Heb “And I, behold I am in your hand.” Hand is quite commonly used for “power” or “control” in biblical contexts.

[26:15]  ²⁷ tn Heb “For in truth the Lord has sent me to you to speak in your ears all these words/things.”

[26:16]  ²⁸ tn Heb “Then the officials and all the people said to the priests and the prophets…”

[26:16]  ²⁹ sn Contrast v. 11.

[26:16]  ³⁰ tn Heb “For in the name of the Lord our God he has spoken to us.” The emphasis is on “in the name of…”

[26:16]  sn The priests and false prophets claimed that they were speaking in the Lord’s name (i.e., as his representatives and with his authority [see 1 Sam 25:9; 1 Kgs 21:8 and cf. the study note on Jer 23:27]) and felt that Jeremiah’s claims to be doing so were false (see v. 9). Jeremiah (and the Lord) charged that the opposite was the case (cf. 14:14-15; 23:21). The officials and the people, at least at this time, accepted his claims that the Lord had sent him (vv. 12, 15).

[26:17]  ³¹ tn Heb “elders of the land.”

[26:17]  sn The elders were important land-owning citizens, separate from the “heads” or leaders of the tribes, the officers and the judges. They were very influential in both the judicial, political, and religious proceedings of the cities and the state. (See, e.g., Josh 24:1; 2 Sam 19:11; 2 Kgs 23:1 for elders of Israel/Judah, and Deut 21:1-9; Ruth 4:1-2 for elders of the cities.)

[26:18]  ³² sn Micah from Moresheth was a contemporary of Isaiah (compare Mic 1:1 with Isa 1:1) from the country town of Moresheth in the hill country southwest of Jerusalem. The prophecy referred to is found in Mic 3:12. This is the only time in the OT where an OT prophet is quoted verbatim and identified.

[26:18]  ³³ sn Hezekiah was co-regent with his father Ahaz from 729-715 b.c. and sole ruler from 715-686 b.c. His father was a wicked king who was responsible for the incursions of the Assyrians (2 Kgs 16; 2 Chr 28). Hezekiah was a godly king, noted for his religious reforms and for his faith in the Lord in the face of the Assyrian threat (2 Kgs 18–19; 2 Chr 32:1-23). The deliverance of Jerusalem in response to his prayers of faith (2 Kgs 19:14-19, 29-36) was undoubtedly well-known to the people of Jerusalem and Judah and may have been one of the prime reasons for their misplaced trust in the inviolability of Zion/Jerusalem (see Ps 46, 76) though the people of Micah’s day already believed it too (Mic 3:11).

[26:18]  ³⁴ tn Heb “Yahweh of armies.”

[26:18]  sn For an explanation of this title for God see the study note on 2:19.

[26:18]  ³⁵ sn Zion was first of all the citadel that David captured (2 Sam 5:6-10), then the city of David and the enclosed temple area, then the whole city of Jerusalem. It is often in poetic parallelism with Jerusalem as it is here (see, e.g., Ps 76:2; Amos 1:2).

[26:18]  ³⁶ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[26:18]  ³⁷ sn There is irony involved in this statement. The text reads literally “high places of a forest/thicket.” The “high places” were the illicit places of worship that Jerusalem was supposed to replace. Because of their sin, Jerusalem would be like one of the pagan places of worship with no place left sacrosanct. It would even be overgrown with trees and bushes. So much for its inviolability!

[26:19]  ³⁸ tn This Hebrew idiom (חָלָה פָּנִים, khalah panim) is often explained in terms of “stroking” or “patting the face” of someone, seeking to gain his favor. It is never used in a literal sense and is found in contexts of prayer (Exod 32:11; Ps 119:158), worship (Zech 8:21-22), humble submission (2 Chr 3:12), or amendment of behavior (Dan 9:13). All were true to one extent or another of Hezekiah.

[26:19]  ³⁹ tn The he interrogative (הַ)with the negative governs all three of the verbs, the perfect and the two vav (ו) consecutive imperfects that follow it. The next clause has disjunctive word order and introduces a contrast. The question expects a positive answer.

[26:19]  ⁴⁰ tn For the translation of the terms involved here see the translator’s note on 18:8.

[26:19]  ⁴¹ tn Or “great harm to ourselves.” The word “disaster” (or “harm”) is the same one that has been translated “destroying” in the preceding line and in vv. 3 and 13.

[26:20]  ⁴² sn This is a brief parenthetical narrative about an otherwise unknown prophet who was executed for saying the same things Jeremiah did. It is put here to show the real danger that Jeremiah faced for saying what he did. There is nothing in the narrative here to show any involvement by Jehoiakim. This was a “lynch mob” instigated by the priests and false prophets which was stymied by the royal officials supported by some of the elders of Judah. Since it is disjunctive or parenthetical it is unclear whether this incident happened before or after that in the main narrative being reported.

[26:20]  ⁴³ tn Heb “in the name of the Lord,” i.e., as his representative and claiming his authority. See the study note on v. 16.

[26:20]  ⁴⁴ tn Heb “Now also a man was prophesying in the name of the Lord, Uriah son of…, and he prophesied against this city and against this land according to all the words of Jeremiah.” The long Hebrew sentence has been broken up in conformity with contemporary English style and the major emphasis brought out by putting his prophesying first, then identifying him.

[26:21]  ⁴⁵ tn Heb “all his mighty men/soldiers.” It is unlikely that this included all the army. It more likely was the palace guards or royal bodyguards (see 2 Sam 23 where the same word is used of David’s elite corps).

[26:21]  ⁴⁶ tn Heb “his words.”

[26:21]  ⁴⁷ tn Heb “But Uriah heard and feared and fled and entered Egypt.”

[26:22]  ⁴⁸ sn Elnathan son of Achbor was one of the officials who urged Jeremiah and Baruch to hide after they heard Jeremiah’s prophecies read before them (Jer 36:11-19). He was also one of the officials who urged Jehoiakim not to burn the scroll containing Jeremiah’s prophecies (Jer 36:25). He may have been Jehoiakim’s father-in-law (2 Kgs 24:6, 8).

[26:23]  ⁴⁹ tn Heb “from Egypt.”

[26:23]  sn A standard part of international treaties at this time was a stipulation of mutual extradition of political prisoners. Jehoiakim was a vassal of Pharaoh Necho (see 2 Kgs 23:34-35) and undoubtedly had such a treaty with him.

[26:23]  ⁵⁰ sn The burial place of the common people was the public burial grounds, distinct from the family tombs, where poor people without any distinction were buried. It was in the Kidron Valley east of Jerusalem (2 Kgs 23:6). The intent of reporting this is to show the ruthlessness of Jehoiakim.

[26:24]  ⁵¹ sn Ahikam son of Shaphan was an official during the reign of Jehoiakim’s father, Josiah (2 Kgs 22:12, 14). He was also the father of Gedaliah who became governor of Judah after the fall of Jerusalem (Jer 40:5). The particle at the beginning of the verse is meant to contrast the actions of this man with the actions of Jehoiakim. The impression created by this verse is that it took more than just the royal officials’ opinion and the elders’ warnings to keep the priests and prophets from swaying popular opinion to put Jeremiah to death.

[26:24]  ⁵² tn Heb “Nevertheless, the hand of Ahikam son of Shaphan was with Jeremiah so that he would not be given (even more literally, ‘so as not to give him’) into the hand of the people to kill him.” “Hand” is often used for “aid,” “support,” “influence,” “power,” “control.”

[27:1]  ⁵³ sn The names of Jeremiah and of Nebuchadnezzar are spelled differently in the Hebrew of chapter 27-29. That and other literary features show that these three chapters are all closely related. The events of these three chapters all take place within the space of one year (cf. 28:1; 29:17).

[27:1]  ⁵⁴ tc The reading here is based on a few Hebrew mss and the Syriac and Arabic versions. The majority of Hebrew mss and most of the versions read “At the beginning of the reign of Josiah’s son, Jehoiakim king of Judah” as in 26:1. The LXX does not have this whole verse. It has long been recognized that the text of 27:1 is textually corrupt. The date formula in the majority of Hebrew mss at 27:1 is contradictory both with the context of the passage which deals with an event in the reign of Zedekiah (see vv. 3, 13 and v. 20 which presupposes that Jeconiah, Jehoiakim’s son, has been taken captive [i.e., after the death of Jehoiakim!]) and the date formula in 28:1 which refers to an event “in that same year” and then qualifies it with “Early in the reign of Zedekiah.” Hence it is preferable to read “Zedekiah” here in place of “Jehoiakim” and explain the error in the Hebrew manuscripts as an erroneous copying of 26:1.

[27:1]  sn If the text of 28:1 is correct, the date here would be sometime in the fourth year of Zedekiah which would be 594/3 b.c. Zedekiah had been placed on the throne as a puppet king by Nebuchadnezzar after he deposed Zedekiah’s nephew, Jeconiah (Jehoiachin) and sent him, his family, some of the temple treasures, and some of the Judean leaders away to Babylon (2 Kgs 23:8-17). The author does not state directly why the envoys from the nations mentioned in v. 3 were in Jerusalem, but the implication is that they were there trying to interest Zedekiah in rebelling. Modern scholars have used the data here and in 28:1 and in the Babylonian Chronicles (it contains a record of major events of Nebuchadnezzar’s reign) to suggest a plausible background for such a meeting. Nebuchadnezzar had to put down an uprising in the east and quell a rebellion in Babylon itself in the two years prior to this meeting. Some “prophets” in the nation of Israel and in these other nations (see vv. 9-10) saw in these events hopes for not having to pay tribute to (i.e., submit to the yoke of) Nebuchadnezzar and were counseling rebellion. Jeremiah saw this as foolhardy and counseled otherwise. Again, there is a conflict between “prophets” which is what this whole section (Jer 27–29) is all about.

[27:2]  ⁵⁵ tn There is some disjunction in the narrative of this chapter. The introduction in v. 1 presents this as a third person narrative. But the rest of the passage reports the narrative in first person. Thus the text reads here “Thus the Lord said to me…” In vv. 12, 16 the narrative picks up in first person report and never indicates that Jeremiah carried out the command in vv. 2-4 that introduces the message which he repeats in summary form himself to Zedekiah. The report is thus an “unedited” first person report. This may create some confusion for some readers, but it is best to leave it in first person here because of the continuation in vv. 12, 16.

[27:2]  ⁵⁶ sn The yoke is a common biblical symbol of political servitude (see, e.g., Deut 28:48; 1 Kgs 12:4, 9, 10). From the context of 1 Kgs 12 it is clear that it applied to taxation and the provision of conscript labor. In international political contexts it involved the payment of heavy tribute which was often conscripted from the citizens (see, e.g., 2 Kgs 15:19-20; 23:34-35) and the furnishing of military contingents for the sovereign’s armies (see, e.g., 2 Kgs 24:2). Jeremiah’s message here combines both a symbolic action (the wearing of a yoke) and words of explanation as in Jer 19:1-13. (See Isa 20:1-6 for an example outside of Jeremiah.) The casting off of the yoke has been used earlier in Jer 2:20, 5:5 to refer to Israel’s failure to remain spiritually “subject” or faithful to God.

[27:3]  ⁵⁷ map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.

[27:3]  ⁵⁸ sn The nations of Edom, Moab, and Ammon were east of Judah. They were sometimes allies and sometimes enemies. The nations of Tyre and Sidon were on the sea coast north and west of Judah. They are best known for their maritime trade during the reign of Solomon. They were more commonly allies of Israel and Judah than enemies.

[27:3]  map For the location of Sidon see Map1 A1; JP3 F3; JP4 F3.

[27:3]  ⁵⁹ tn Heb “send by means of them” [i.e., the straps and crossbars made into a yoke] to…through.” The text is broken up in conformity with contemporary English style. Many English versions ignore the suffix on the end of “send” and find some support for this on the basis of its absence in the Lucianic Greek text. However, it is probably functioning metonymically here for the message which they see symbolized before them and is now explained clearly to them.

[27:3]  ⁶⁰ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[27:4]  ⁶¹ tn Heb “Yahweh of armies, the God of Israel.”

[27:4]  sn See study notes on 2:19 and 7:3 for the significance of this title.

[27:4]  ⁶² tn Heb “Give them a charge to their masters saying, ‘Thus says Yahweh of armies, the God of Israel, “Thus you shall say unto your masters…”’” The sentence is broken up in conformity with contemporary English style.

[27:5]  ⁶³ tn Heb “by my great power and my outstretched arm.” Again “arm” is symbolical for “strength.” Compare the similar expression in 21:5.

[27:5]  ⁶⁴ sn See Dan 4:17 for a similar statement.

[27:6]  ⁶⁵ tn Heb “have given…into the hand of.”

[27:6]  ⁶⁶ sn See the study note on 25:9 for the significance of the application of this term to Nebuchadnezzar.

[27:6]  ⁶⁷ tn Heb “I have given…to him to serve him.” The verb “give” in this syntactical situation is functioning like the Hiphil stem, i.e., as a causative. See Dan 1:9 for parallel usage. For the usage of “serve” meaning “be subject to” compare 2 Sam 22:44 and BDB 713 s.v. עָבַד 3.

[27:6]  sn This statement is rhetorical, emphasizing the totality of Nebuchadnezzar’s dominion. Neither here nor in Dan 2:38 is it to be understood literally.

[27:7]  ⁶⁸ sn This is a figure that emphasizes that they will serve for a long time but not for an unlimited duration. The kingdom of Babylon lasted a relatively short time by ancient standards. It lasted from 605 b.c. when Nebuchadnezzar defeated Necho at Carchemish until the fall of Babylon in 538 b.c. There were only four rulers. Nebuchadnezzar was succeeded by his son, Evil Merodach (cf. 52:31), and two other rulers who were not descended from him.

[27:7]  ⁶⁹ tn Heb “until the time of his land, even his, comes.” The independent pronoun is placed here for emphasis on the possessive pronoun. The word “time” is used by substitution for the things that are done in it (compare in the NT John 2:4; 7:30; 8:20 “his hour had not yet come”).

[27:7]  sn See Jer 25:12-14, 16.

[27:7]  ⁷⁰ tn Heb “him.” This is a good example of the figure of substitution where the person is put for his descendants or the nation or subject he rules. (See Gen 28:13-14 for another good example and Acts 22:7 in the NT.)

[27:8]  ⁷¹ tn Heb “put their necks in the yoke of.” See the study note on v. 2 for the figure.

[27:8]  ⁷² tn Heb “oracle of the Lord.”

[27:8]  ⁷³ tn Heb “The nation and/or the kingdom which will not serve him, Nebuchadnezzar the king of Babylon, and which will not put its neck in the yoke of the king of Babylon, by sword, starvation, and disease I will punish [or more literally, “visit upon”] that nation, oracle of the Lord.” The long complex Hebrew sentence has been broken up in conformity with contemporary English style and the figures interpreted for the sake of clarity. The particle אֵת, the sign of the accusative, before “which will not put…” is a little unusual here. For its use to introduce a new topic (here a second relative clause) see BDB 85 s.v. אֵת 3.α.

[27:8]  ⁷⁴ tn Heb “with/by the sword.”

[27:8]  ⁷⁵ tc The verb translated “destroy” (תָּמַם, tamam) is usually intransitive in the stem of the verb used here. It is found in a transitive sense elsewhere only in Ps 64:7. BDB 1070 s.v. תָּמַם 7 emends both texts. In this case they recommend תִּתִּי (titi): “until I give them into his hand.” That reading is suggested by the texts of the Syriac and Targumic translations (see BHS fn c). The Greek translation supports reading the verb “destroy” but treats it as though it were intransitive “until they are destroyed by his hand” (reading תֻּמָּם [tummam]). The MT here is accepted as the more difficult reading and support is seen in the transitive use of the verb in Ps 64:7.

[27:8]  tn Heb “I will punish that nation until I have destroyed them [i.e., its people] by his hand.” “Hand” here refers to agency. Hence, “I will use him.”

[27:9]  ⁷⁶ sn Various means of divination are alluded to in the OT. For example, Ezek 21:26-27 alludes to throwing down arrows to see which way they fall and consulting the shape of the liver of slaughtered animals. Gen 44:5 alludes to reading the future through pouring liquid in a cup. The means alluded to in this verse were all classified as pagan and prohibited as illegitimate in Deut 18:10-14. The Lord had promised that he would speak to them through prophets like Moses (Deut 18:15, 18). But even prophets could lie. Hence, the Lord told them that the test of a true prophet was whether what he said came true or not (Deut 18:20-22). An example of false prophesying and the vindication of the true as opposed to the false will be given in the chapter that follows this.

[27:9]  ⁷⁷ sn An example of this is seen in 1 Sam 28.

[27:9]  ⁷⁸ tn The verb in this context is best taken as a negative obligatory imperfect. See IBHS 508-9 §31.4g for discussion and examples. See Exod 4:15 as an example of positive obligation.

[27:10]  ⁷⁹ tn The words “Don’t listen to them” have been repeated from v. 9a to pick up the causal connection between v. 9a and v. 10 that is formally introduced by a causal particle in v. 10 in the original text.

[27:10]  ⁸⁰ tn Heb “they are prophesying a lie.”

[27:10]  ⁸¹ tn Heb “lies will result in your being taken far…” (לְמַעַן [lÿma’an] + infinitive). This is a rather clear case of the particle לְמַעַן introducing result (contra BDB 775 s.v. מַעַן note 1. There is no irony in this statement; it is a bold prediction).

[27:10]  ⁸² tn The words “out of your country” are not in the text but are implicit in the meaning of the verb. The words “in exile” are also not in the text but are implicit in the context. These words have been supplied in the translation for clarity.

[27:11]  ⁸³ tn Heb “put their necks in the yoke of.” See the study note on v. 2 for the figure.

[27:11]  ⁸⁴ tn The words “Things will go better for” are not in the text. They are supplied contextually as a means of breaking up the awkward syntax of the original which reads “The nation which brings its neck under the yoke of the king of Babylon and subjects itself to him, I will leave it…”

[27:11]  ⁸⁵ tn Heb “oracle of the Lord.”

[27:12]  ⁸⁶ tn Heb “I spoke to Zedekiah…according to all these words, saying.”

[27:12]  ⁸⁷ sn The verbs in this verse are all plural. They are addressed to Zedekiah and his royal advisers (compare 22:2).

[27:12]  ⁸⁸ tn Heb “put their necks in the yoke of.” See the study note on v. 2 for the figure.

[27:13]  ⁸⁹ tn Heb “with/by the sword.”

[27:13]  ⁹⁰ tn Heb “Why should you and your people die…?” The rhetorical question expects the answer made explicit in the translation, “There is no reason!”

[27:13]  ⁹¹ tn Heb “…disease according to what the Lord spoke concerning the nation that…”

[27:14]  ⁹² tn The verb in this context is best taken as a negative obligatory imperfect. See IBHS 508 §31.4g for discussion and examples. See Exod 4:15 as an example of positive obligation.

[27:15]  ⁹³ tn Heb “oracle of the Lord.”

[27:15]  ⁹⁴ sn The verbs are again plural referring to the king and his royal advisers.

[27:15]  ⁹⁵ tn Heb “…drive you out and you will perish, you and the prophets who are prophesying lies.”

[27:15]  sn For the fulfillment of this prophecy see Jer 39:5-7; 52:7-11; 2 Kgs 25:4-7.

[27:16]  ⁹⁶ tn Heb “don’t listen to the words of the prophets who are prophesying to you….” The sentence has been broken up for the sake of English style and one level of embedded quotes has been eliminated to ease complexity.

[27:16]  ⁹⁷ sn This refers to the valuable articles of the temple treasury which were carried off by Nebuchadnezzar four years earlier when he carried off Jeconiah, his family, some of his nobles, and some of the cream of Judean society (2 Kgs 24:10-16, especially v. 13 and see also vv. 19-20 in the verses following).

[27:17]  ⁹⁸ tn The imperative with vav (ו) here and in v. 12 after another imperative are a good example of the use of the imperative to introduce a consequence. (See GKC 324-25 §110.f and see Gen 42:18. This is a common verb in this idiom.)

[27:17]  ⁹⁹ tn According to E. W. Bullinger (Figures of Speech, 954) both this question and the one in v. 13 are examples of rhetorical questions of prohibition / “don’t let this city be made a pile of rubble.”

[27:18]  ¹⁰⁰ tn The words “I also told them” are not in the text, but it is obvious from the fact that the Lord is spoken about in the third person in vv. 18, 19, 21 that he is not the speaker. This is part of Jeremiah’s own speech to the priests and the people (v. 16). These words are supplied in the translation for clarity.

[27:18]  ¹⁰¹ tn Heb “the word of the Lord is with them.”

[27:18]  ¹⁰² tn Heb “Yahweh of armies.”

[27:18]  sn For the significance of this title see the study note on 2:19.

[27:18]  ¹⁰³ tn Heb “…speaking to them, let them entreat the Lord…so that the valuable articles…will not go to Babylon.” The long original sentence has been broken up for the sake of English style.

[27:19]  ¹⁰⁴ tn Heb “Yahweh of armies.” For the significance of this title see the note at 2:19.

[27:19]  ¹⁰⁵ tn The words “two bronze” are not in the text. They have been supplied in the translation to help identify the referent.

[27:19]  sn The two bronze pillars are the two free-standing pillars at the entrance of the temple (Jakin and Boaz) described in 1 Kgs 7:15-22.

[27:19]  ¹⁰⁶ tn The words “the large bronze basin called” are not in the text. They have been supplied in the translation to help identify the referent.

[27:19]  sn “The Sea” refers to the large basin that was mounted on twelve bronze bulls. It stood in front of the temple and contained water for the priests to bathe themselves (2 Chr 4:6; cf. Exod 30:17-21). It is described in 1 Kgs 7:23-26.

[27:19]  ¹⁰⁷ tn The words “movable bronze” are not in the text. They have been supplied in the translation to help identify the referent. See the study note for further reference.

[27:19]  sn The bronze stands are the movable bronze stands described in 1 Kgs 7:27-37. They were the stands for the bronze basins described in 1 Kgs 7:38-39. According to 2 Chr 4:6 the latter were used to wash the burnt offerings. The priests would have been very concerned especially about the big bronze basin and the movable stands and their basins because they involved their ritual purification apart from which they would have had no sanctity. These articles (or furnishings in this case) were broken up and the bronze carried away to Babylon along with all the other bronze, silver, and gold furnishings when the temple and the city were destroyed in 587 b.c. (see 2 Kgs 25:13-15; Jer 52:17-19).

[27:20]  ¹⁰⁸ tn 27:19-20 are all one long sentence in Hebrew. It has been broken up for the sake of English style. Some of the sentences still violate contemporary English style (e.g., v. 20) but breaking them down any further would lose the focus. For further discussion see the study note on v. 21.

[27:21]  ¹⁰⁹ tn Heb “Yahweh of armies, the God of Israel.” For the significance of this title see the note at 2:19.

[27:21]  ¹¹⁰ sn Some of the flavor of the repetitive nature of Hebrew narrative is apparent in vv. 19-21. In the Hebrew original vv. 19-20 are all one long sentence with complex coordination and subordinations. I.e., all the objects in v. 19 are all objects of the one verb “has spoken about” and the description in v. 20 is one long relative or descriptive clause. The introductory “For the Lord…has already spoken” is repeated in v. 21 from v. 19 and reference is made to the same articles once again, only in the terms that were used in v. 18b. By this means, attention is focused for these people (here the priests and the people) on articles which were of personal concern for them and the climax or the punch line is delayed to the end. The point being made is that the false prophets are mistaken; not only will the articles taken to Babylon not be returned “very soon” but the Lord had said that the ones that remained would be taken there as well. They ought rather pray that the Lord will change his mind and not carry them off as well.

[27:22]  ¹¹¹ tn This verb is a little difficult to render here. The word is used in the sense of taking note of something and acting according to what is noticed. It is the word that has been translated several times throughout Jeremiah as “punish [someone].” It is also used in the opposite of sense of taking note and “show consideration for” (or “care for;” see, e.g., Ruth 1:6). Here the nuance is positive and is further clarified by the actions that follow, bringing them back and restoring them.

[27:22]  ¹¹² tn Heb “oracle of the Lord.”

[28:1]  ¹¹³ 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]  ¹¹⁴ 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]  ¹¹⁵ 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]  ¹¹⁶ 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]  ¹¹⁷ 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]  ¹¹⁸ tn Heb “Oracle of the Lord.”

[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]  ¹¹⁹ 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]  ¹²⁰ 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]  ¹²¹ tc Many Hebrew mss read “starvation/famine” which is the second member of a common triad “sword, famine, and plague” in Jeremiah. This triad occurs thirteen times in the book and undoubtedly influenced a later scribe to read “starvation [= famine]” here. For this triad see the note on 14:14. The words “disaster and plagues” are missing in the LXX.

[28:9]  ¹²² 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 Lord truly sent him.”

[28:11]  ¹²³ tn Heb “I will break the yoke of Nebuchadnezzar king of Babylon from upon the necks of all the nations.”

[28:11]  ¹²⁴ tn Heb “Then the prophet Jeremiah went his way.”

[28:13]  ¹²⁵ tn Heb “Hananiah, ‘Thus says the Lord….” The translation uses an indirect quotation here used to eliminate one level of embedded quotation.

[28:13]  ¹²⁶ 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]  ¹²⁷ 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 Lord’s message to submit to Babylonian authority. Hananiah’s breaking of the yoke was a prediction that that authority would not last beyond two years. By breaking the yoke he was encouraging rebellion against Nebuchadnezzar’s (and hence the Lord’s) authority (cf. 27:9, 14). However, rebelling would only result in further, harsher, more irresistible measures by Nebuchadnezzar to control such rebellion.

[28:14]  ¹²⁸ tn Heb “Yahweh of armies, the God of Israel.” See the study notes on 2:19 and 7:3 for this title.

[28:14]  ¹²⁹ tn Heb “An iron yoke I have put on the necks of all these nations.”

[28:14]  ¹³⁰ 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]  ¹³¹ tn Or “You are giving these people false assurances.”

[28:16]  ¹³² 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]  ¹³³ sn In giving people false assurances of restoration when the Lord had already told them to submit to Babylon, Hananiah was really counseling rebellion against the Lord. What Hananiah had done was contrary to the law of Deut 13:6 and was punishable by death.

[28:17]  ¹³⁴ 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 b.c. would validate Jeremiah’s prophesies and invalidate those of Hananiah.