Yeremia 36:23-32
Konteks36:23 As soon as Jehudi had read three or four columns 1 of the scroll, the king 2 would cut them off with a penknife 3 and throw them on the fire in the firepot. He kept doing so until the whole scroll was burned up in the fire. 4 36:24 Neither he nor any of his attendants showed any alarm when they heard all that had been read. Nor did they tear their clothes to show any grief or sorrow. 5 36:25 The king did not even listen to Elnathan, Delaiah, and Gemariah, who had urged him not to burn the scroll. 6 36:26 He also ordered Jerahmeel, who was one of the royal princes, 7 Seraiah son of Azriel, and Shelemiah son of Abdeel to arrest the scribe Baruch and the prophet Jeremiah. However, the Lord hid them.
36:27 The Lord spoke to Jeremiah after Jehoiakim had burned the scroll containing what Jeremiah had spoken and Baruch had written down. 8 36:28 “Get another 9 scroll and write on it everything 10 that was written on the original scroll 11 that King Jehoiakim of Judah burned. 36:29 Tell King Jehoiakim of Judah, ‘The Lord says, “You burned the scroll. You asked 12 Jeremiah, ‘How dare you write in this scroll that the king of Babylon will certainly come and destroy this land and wipe out all the people and animals on it?’” 13 36:30 So the Lord says concerning King Jehoiakim of Judah, “None of his line will occupy the throne of David. 14 His dead body will be thrown out to be exposed to scorching heat by day and frost by night. 15 36:31 I will punish him and his descendants and the officials who serve him for the wicked things they have done. 16 I will bring on them, the citizens of Jerusalem, 17 and the people of Judah all the disaster that I threatened to do to them. I will punish them because I threatened them but they still paid no heed.”’” 18 36:32 Then Jeremiah got another scroll and gave it to the scribe Baruch son of Neriah. As Jeremiah dictated, Baruch wrote on this scroll everything that had been on the scroll that King Jehoiakim of Judah burned in the fire. They also added on this scroll several other messages of the same kind. 19
[36:23] 1 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] 2 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] 3 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] 4 tn Heb “until the whole scroll was consumed upon the fire which was in the fire pot.”
[36:24] 5 tn Heb “Neither the king nor any of his servants who heard all these words were afraid or tore their clothes.” The sentence has been broken up into two shorter sentences to better conform to English style and some of the terms explained (e.g., tore their clothes) for the sake of clarity.
[36:24] sn There are some interesting wordplays and contrasts involved here. The action of the king and his attendants should be contrasted with that of the officials who heard the same things read (v. 16). The king and his officials did not tear their garments in grief and sorrow; instead the king cut up the scroll (the words “tear” and “cut off” are the same in Hebrew [קָרַע, qara’]). Likewise, the actions of Jehoiakim and his attendants is to be contrasted with that of his father Josiah who some twenty or more years earlier tore his clothes in grief and sorrow (2 Kgs 22:11-20) and led the people in renewing their commitment to the covenant (2 Kgs 23:1-3). That was what the
[36:25] 6 tn Heb “And also Elnathan, Delaiah, and Gemariah urged [or had urged] the king not to burn the scroll, but he did not listen to them.” The translation attempts to lessen the clash in chronological sequencing with the preceding. This sentence is essentially a flash back to a time before the scroll was totally burned (v. 23).
[36:26] 7 tn Heb “the son of the king.” Many of the commentaries express doubt that this actually refers to Jehoiakim’s own son since Jehoiakim was only about thirty at this time and one of his sons would not have been old enough to have been in such a position of authority. The same doubt is expressed about the use of this term in 38:6 and in 1 Kgs 22:26. The term need not refer to the ruling king’s own son but one of the royal princes.
[36:27] 8 tn Heb “Then the word of the
[36:28] 9 tn Heb “Return, take another.” The verb “return” is used in the sense of repetition “take again” (cf. BDB 998 s.v. שׁוּב Qal.8). The idea is already contained in “Get another” so most modern English versions do not represent it.
[36:28] 10 tn Heb “all the former words/things.”
[36:28] 11 tn Heb “first [or former] scroll.”
[36:29] 12 tn Or “In essence you asked.” For explanation see the translator’s note on the end of the verse.
[36:29] 13 tn Heb “You burned this scroll, saying, ‘Why did you write on it, saying, “The king of Babylon will certainly come [the infinitive absolute before the finite verb expresses certainty here as several places elsewhere in Jeremiah] and destroy this land and exterminate from it both man and beast.”’” The sentence raises several difficulties for translating literally. I.e., the “you” in “why did you write” is undefined, though it obviously refers to Jeremiah. The gerund “saying” that introduces ‘Why did you write’ does not fit very well with “you burned the scroll.” Gerunds of this sort are normally explanatory. Lastly, there is no indication in the narrative that Jehoiakim ever directly asked Jeremiah this question. In fact, he had been hidden out of sight so Jehoiakim couldn’t confront him. The question is presented rhetorically, expressing Jehoiakim’s thoughts or intents and giving the rational for burning the scroll, i.e., he questioned Jeremiah’s right to say such things. The translation has attempted to be as literal as possible without resolving some of these difficulties. One level of embedded quotes has been eliminated for greater simplicity. For the rendering of “How dare you” for the interrogative “why do you” see the translator’s note on 26:9.
[36:30] 14 sn This prophesy was not “totally” fulfilled because his son Jehoiachin (Jeconiah) did occupy the throne for three months (2 Kgs 23:8). However, his rule was negligible and after his capitulation and exile to Babylon, he himself was promised that neither he nor his successors would occupy the throne of David (cf. Jer 22:30; and see the study notes on 22:24, 30).
[36:30] 15 sn Compare the more poetic prophecy in Jer 22:18-19 and see the study note on 22:19.
[36:31] 16 tn Heb “for their iniquity.”
[36:31] 17 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[36:31] 18 tn Heb “all the disaster which I spoke against them and they did not listen [or obey].”
[36:32] 19 tn Heb “And he wrote upon it from the mouth of Jeremiah all the words of the scroll which Jehoiakim king of Judah burned in the fire. And many words like these were added to them besides [or further].” The translation uses the more active form in the last line because of the tendency in contemporary English style to avoid the passive. It also uses the words “everything” for “all the words” and “messages” for “words” because those are legitimate usages of these phrases, and they avoid the mistaken impression that Jeremiah repeated verbatim the words on the former scroll or repeated verbatim the messages that he had delivered during the course of the preceding twenty-three years.
