Yeremia 25:11-12

25:11 This whole area ¹  will become a desolate wasteland. These nations will be subject to the king of Babylon for seventy years.’ ² 

25:12 “‘But when the seventy years are over, I will punish the king of Babylon and his nation ³  for their sins. I will make the land of Babylon ⁴  an everlasting ruin. ⁵  I, the Lord, affirm it! ⁶ 

Yeremia 29:10

29:10 “For the Lord says, ‘Only when the seventy years of Babylonian rule ⁷  are over will I again take up consideration for you. ⁸  Then I will fulfill my gracious promise to you and restore ⁹  you to your homeland. ¹⁰ 

Yeremia 32:5

32:5 Zedekiah will be carried off to Babylon and will remain there until I have fully dealt with him. ¹¹  I, the Lord, affirm it! ¹²  Even if you ¹³  continue to fight against the Babylonians, ¹⁴  you cannot win.’”

Yeremia 32:2

32:2 Now at that time, ¹⁵  the armies of the king of Babylon were besieging Jerusalem. ¹⁶  The prophet Jeremiah was confined in the courtyard of the guardhouse ¹⁷  attached to the royal palace of Judah.

Yeremia 36:21-23

36:21 The king sent Jehudi to get the scroll. He went and got it from the room of Elishama, the royal secretary. Then he himself ¹⁸  read it to the king and all the officials who were standing around him. 36:22 Since it was the ninth month of the year, the king was sitting in his winter quarters. ¹⁹  A fire was burning in the firepot in front of him. ²⁰  36:23 As soon as Jehudi had read three or four columns ²¹  of the scroll, the king ²²  would cut them off with a penknife ²³  and throw them on the fire in the firepot. He kept doing so until the whole scroll was burned up in the fire. ²⁴ 

Ezra 1:1-5

The Decree of Cyrus

1:1 ²⁵ In the first ²⁶  year of King Cyrus of Persia, in order to fulfill the Lord’s message ²⁷  spoken through ²⁸  Jeremiah, ²⁹  the Lord stirred the mind ³⁰  of King Cyrus of Persia. He disseminated ³¹  a proclamation ³²  throughout his entire kingdom, announcing in a written edict ³³  the following: ³⁴ 

1:2 “Thus says King Cyrus of Persia:

“‘The Lord God of heaven has given me all the kingdoms of the earth. He has instructed me to build a temple ³⁵  for him in Jerusalem, ³⁶  which is in Judah. 1:3 Anyone from ³⁷  his people among you (may his God be with him!) may go up to Jerusalem, which is in Judah, and may build the temple of the Lord God of Israel – he is the God who is in Jerusalem. 1:4 Anyone who survives in any of those places where he is a resident foreigner must be helped by his neighbors ³⁸  with silver, gold, equipment, and animals, along with voluntary offerings for the temple of God which is in Jerusalem.’”

The Exiles Prepare to Return to Jerusalem

1:5 Then the leaders ³⁹  of Judah and Benjamin, along with the priests and the Levites – all those whose mind God had stirred – got ready ⁴⁰  to go up in order to build the temple of the Lord in Jerusalem. ⁴¹ 

Amsal 21:30

21:30 There is no wisdom and there is no understanding,

and there is no counsel against ⁴²  the Lord. ⁴³ 

Daniel 9:2

9:2 in the first year of his reign ⁴⁴  I, Daniel, came to understand from the sacred books ⁴⁵  that, according to the word of the LORD ⁴⁶  disclosed to the prophet Jeremiah, the years for the fulfilling of the desolation of Jerusalem ⁴⁷  were seventy in number.

[25:11]  ¹ tn Heb “All this land.”

[25:11]  ² sn It should be noted that the text says that the nations will be subject to the king of Babylon for seventy years, not that they will lie desolate for seventy years. Though several proposals have been made for dating this period, many ignore this fact. This most likely refers to the period beginning with Nebuchadnezzar’s defeat of Pharaoh Necho at Carchemish in 605 b.c. and the beginning of his rule over Babylon. At this time Babylon became the dominant force in the area and continued to be so until the fall of Babylon in 538 b.c. More particularly Judah became a vassal state (cf. Jer 46:2; 2 Kgs 24:1) in 605 b.c. and was allowed to return to her homeland in 538 when Cyrus issued his edict allowing all the nations exiled by Babylon to return to their homelands. (See 2 Chr 36:21 and Ezra 1:2-4; the application there is made to Judah but the decree of Cyrus was broader.)

[25:12]  ³ tn Heb “that nation.”

[25:12]  ⁴ tn Heb “the land of the Chaldeans.” See the study note on 21:4 for the use of the term “Chaldeans.”

[25:12]  ⁵ tn Heb “I will visit upon the king of Babylon and upon that nation, oracle of the Lord, their iniquity even upon the land of the Chaldeans and I will make it everlasting ruins.” The sentence has been restructured to avoid ambiguity and to conform the style more to contemporary English.

[25:12]  sn Compare Isa 13:19-22 and Jer 50:39-40.

[25:12]  ⁶ tn Heb “Oracle of the Lord.”

[29:10]  ⁷ sn See the study note on Jer 25:11 for the reckoning of the seventy years.

[29:10]  ⁸ tn See the translator’s note on Jer 27:22 for this term.

[29:10]  ⁹ 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]  ¹⁰ 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.

[32:5]  ¹¹ tn This is the verb (פָּקַד, paqad) that has been met with several times in the book of Jeremiah, most often in the ominous sense of “punish” (e.g., 6:15; 11:22; 23:24) but also in the good sense of “resume concern for” (e.g., 27:22; 29:10). Here it is obviously in the ominous sense referring to his imprisonment and ultimate death (52:11).

[32:5]  sn Compare Jer 34:2-3 for this same prophecy. The incident in Jer 34:1-7 appears to be earlier than this one. Here Jeremiah is confined to the courtyard of the guardhouse; there he appears to have freedom of movement.

[32:5]  ¹² tn Heb “Oracle of the Lord.”

[32:5]  ¹³ sn The pronouns are plural here, referring to the people of Judah and Jerusalem. Jeremiah had counseled that they surrender (cf. 27:12; 21:8-10) because they couldn’t succeed against the Babylonian army even under the most favorable circumstances (37:3-10).

[32:5]  ¹⁴ tn Heb “The Chaldeans.” See the study note on 21:4 for further explanation.

[32:2]  ¹⁵ sn Jer 32:2-5 are parenthetical, giving the background for the actual report of what the Lord said in v. 7. The background is significant because it shows that Jeremiah was predicting the fall of the city and the kingdom and was being held prisoner for doing so. Despite this pessimistic outlook, the Lord wanted Jeremiah to demonstrate his assurance of the future restoration (which has been the topic of the two preceding chapters) by buying a field as a symbolic act that the Israelites would again one day regain possession of their houses, fields, and vineyards (vv. 15, 44). (For other symbolic acts with prophetic import see Jer 13, 19.)

[32:2]  ¹⁶ sn According to Jer 39:1 the siege began in Zedekiah’s ninth year (i.e., in 589/88 b.c.). It had been interrupted while the Babylonian army was occupied with fighting against an Egyptian force that had invaded Judah. During this period of relaxed siege Jeremiah had attempted to go to his home town in Anathoth to settle some property matters, had been accused of treason, and been thrown into a dungeon (37:11-15). After appealing to Zedekiah he had been moved from the dungeon to the courtyard of the guardhouse connected to the palace (37:21) where he remained confined until Jerusalem was captured in 587/86 b.c. (38:28).

[32:2]  map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[32:2]  ¹⁷ tn Heb “the courtyard of the guarding” or “place of guarding.” This expression occurs only in the book of Jeremiah (32:2, 8, 12; 33:1; 37:21; 38:6, 12, 28; 39:14, 15) and in Neh 3:25. It is not the same as an enclosed prison which is where Jeremiah was initially confined (37:15-16; literally a “house of imprisoning” [בֵּית הָאֵסוּר, bet ha’esur] or “house of confining” [בֵּית הַכֶּלֶא, bet hakkele’]). It is said to have been in the palace compound (32:2) near the citadel or upper palace (Neh 3:25). Though it was a place of confinement (32:2; 33:1; 39:15) Jeremiah was able to receive visitors, e.g., his cousin Hanamel (32:8) and the scribe Baruch (32:12), and conduct business there (32:12). According to 32:12 other Judeans were also housed there. A cistern of one of the royal princes, Malkijah, was located in this courtyard, so this is probably not a “prison compound” as NJPS interpret but a courtyard adjacent to a guardhouse or guard post (so G. L. Keown, P. J. Scalise, T. G. Smothers, Jeremiah 26-52 [WBC], 151, and compare Neh 12:39 where reference is made to a Gate of the Guard/Guardhouse) used here for housing political prisoners who did not deserve death or solitary confinement as some of the officials though Jeremiah did.

[36:21]  ¹⁸ tn Heb “and Jehudi read it.” However, Jehudi has been the subject of the preceding; so it would be awkward in English to use the personal subject. The translation has chosen to bring out the idea that Jehudi himself read it by using the reflexive.

[36:22]  ¹⁹ tn Heb “in the autumn house.” Commentators are agreed that this was not a separate building or palace but the winter quarters in the palace.

[36:22]  sn Larger houses, including the palace, were two-storied buildings with a lower quarters better suited for the cold of winter and an upper quarters which was better ventilated to provide cool in the summer. Since this was the ninth month (December) the king had taken up residence in the lower, warmer quarters which were equipped with a portable fire pot or brazier to keep him warm.

[36:22]  ²⁰ tc Heb “the fire in the firepot was burning before him.” The translation assumes that the word “fire” (אֵשׁ, ’esh) has dropped out after the particle אֶת (’et) because of the similar beginnings of the two words. The word “fire” is found in the Greek, Syriac, and Targumic translations according to BHS. The particle אֵת should be retained rather than dropped as an erroneous writing of אֵשׁ. Its presence is to be explained as the usage of the sign of the accusative introducing a new subject (cf. BDB 85 s.v. אֶת 3.α and compare the usage in 27:8; 38:16 [in the Kethib]; 45:4).

[36:23]  ²¹ tn Heb “doors.” This is the only time the word “door” is used in this way but all the commentaries and lexicons agree that it means “columns.” The meaning is figurative based on the similarity of shape.

[36:23]  ²² tn Heb “he.” The majority of commentaries and English versions are agreed that “he” is the king. However, since a penknife (Heb “a scribe’s razor”) is used to cut the columns off, it is possible that Jehudi himself did it. However, even if Jehudi himself did it, he was acting on the king’s orders.

[36:23]  ²³ sn Heb “a scribe’s razor.” There is some irony involved here since a scribe’s razor was used to trim the sheets to be sewn together, scrape them in preparation for writing, and to erase errors. What was normally used to prepare the scroll was used to destroy it.

[36:23]  ²⁴ tn Heb “until the whole scroll was consumed upon the fire which was in the fire pot.”

[1:1]  ²⁵ sn In addition to the canonical books of Ezra and Nehemiah, there are two deuterocanonical books that are also called “Ezra.” Exactly how these books are designated varies in ancient literature. In the Septuagint (LXX) canonical Ezra is called Second Esdras, but in the Latin Vulgate it is called First Esdras. Our Nehemiah is called Third Esdras in some manuscripts of the LXX, but it is known as Second Esdras in the Latin Vulgate. (In the earliest LXX manuscripts Ezra and Nehemiah were regarded as one book, as they were in some Hebrew manuscripts.) The deuterocanonical books of Ezra are called First and Fourth Esdras in the LXX, but Third and Fourth Esdras in the Latin Vulgate. The titles for the so-called books of Ezra are thus rather confusing, a fact that one must keep in mind when consulting this material.

[1:1]  ²⁶ sn The first year of Cyrus would be ca. 539 B.C. Cyrus reigned in Persia from ca. 539-530 B.C.

[1:1]  ²⁷ tn Heb “the word of the Lord.”

[1:1]  ²⁸ tc The MT reads מִפִּי (mippi, “from the mouth of”), but this should probably be emended to בְּפִי (bÿfi, “by the mouth of”), which is the way the parallel passage in 2 Chr 36:22 reads. This is also reflected in the LXX, which is either reflecting an alternate textual tradition of בְּפִי or is attempting to harmonize Ezra 1:1 in light of 2 Chronicles.

[1:1]  tn Heb “from the mouth of.”

[1:1]  ²⁹ sn Cf. Jer 29:10; 25:11-14. Jeremiah had prophesied that after a time of seventy years the Jews would return “to this place.” How these seventy years are to be reckoned is a matter of debate among scholars. Some understand the period to refer to the approximate length of Babylon’s ascendancy as a world power, beginning either with the fall of Nineveh (612 b.c.) or with Nebuchadnezzar’s coronation (605 b.c.) and continuing till the fall of Babylon to the Persians in 539 b.c. Others take the seventy years to refer to the period from the destruction of the temple in 586 b.c. till its rebuilding in 516 b.c.

[1:1]  ³⁰ tn Heb “spirit.” The Hebrew noun רוּחַ (ruakh, “spirit”) has a broad range of meanings (see BDB 924-26 s.v.). Here, it probably refers to (1) “mind” as the seat of mental acts (e.g., Exod 28:3; Deut 34:9; Isa 29:24; 40:13; Ezek 11:5; 20:32; 1 Chr 28:12; cf. BDB 925 s.v. 6) or (2) “will” as the seat of volitional decisions (e.g., Exod 35:5, 22; Pss 51:12, 14; 57:8; 2 Chr 29:31; cf. BDB 925 s.v. 7). So also in v. 5.

[1:1]  ³¹ tn Heb “caused to pass.”

[1:1]  ³² tn Heb “a voice.” The Hebrew noun קוֹל (qol, “voice, sound”) has a broad range of meanings, including the metonymical (cause – effect) nuance “proclamation” (e.g., Exod 36:6; 2 Chr 24:9; 30:5; 36:22; Ezra 1:1; 10:7; Neh 8:15). See BDB 877 s.v. 3.a.2.

[1:1]  ³³ sn For an interesting extrabiblical parallel to this edict see the Cyrus cylinder (ANET 315-16).

[1:1]  ³⁴ tn Heb “in writing, saying.”

[1:2]  ³⁵ tn Heb “house.” The Hebrew noun בַּיִת (bayit, “house”) is often used in reference to the temple of Yahweh (BDB 108 s.v. 1.a). This is also frequent elsewhere in Ezra and Nehemiah (e.g., Ezra 1:3, 4, 5, 7; 2:68; 3:8, 9, 11, 12; 4:3; 6:22; 7:27; 8:17, 25, 29, 30, 33, 36; 9:9; 10:1, 6, 9).

[1:2]  ³⁶ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[1:3]  ³⁷ tn Heb “from all.”

[1:4]  ³⁸ tn Heb “the men of his place.”

[1:5]  ³⁹ tn Heb “the heads of the fathers.”

[1:5]  ⁴⁰ tn Heb “arose.”

[1:5]  ⁴¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[21:30]  ⁴² tn The form לְנֶגֶד (lÿneged) means “against; over against; in opposition to.” The line indicates they cannot in reality be in opposition, for human wisdom is nothing in comparison to the wisdom of God (J. H. Greenstone, Proverbs, 232).

[21:30]  ⁴³ sn The verse uses a single sentence to state that all wisdom, understanding, and advice must be in conformity to the will of God to be successful. It states it negatively – these things cannot be in defiance of God (e.g., Job 5:12-13; Isa 40:13-14).

[9:2]  ⁴⁴ tc This phrase, repeated from v. 1, is absent in Theodotion.

[9:2]  ⁴⁵ tn The Hebrew text has “books”; the word “sacred” has been added in the translation to clarify that it is Scriptures that are referred to.

[9:2]  ⁴⁶ sn The tetragrammaton (the four Hebrew letters which constitute the divine Name, YHWH) appears eight times in this chapter, and nowhere else in the book of Daniel.

[9:2]  ⁴⁷ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.