Yeremia 4:2
Konteks4:2 You must be truthful, honest and upright
when you take an oath saying, ‘As surely as the Lord lives!’ 1
If you do, 2 the nations will pray to be as blessed by him as you are
and will make him the object of their boasting.” 3
Yeremia 9:24
Konteks9:24 If people want to boast, they should boast about this:
They should boast that they understand and know me.
They should boast that they know and understand
that I, the Lord, act out of faithfulness, fairness, and justice in the earth
and that I desire people to do these things,” 4
says the Lord.
Yeremia 22:3
Konteks22:3 The Lord says, “Do what is just and right. Deliver those who have been robbed from those 5 who oppress them. Do not exploit or mistreat foreigners who live in your land, children who have no fathers, or widows. 6 Do not kill innocent people 7 in this land.
Yeremia 22:15
Konteks22:15 Does it make you any more of a king
that you outstrip everyone else in 8 building with cedar?
Just think about your father.
He was content that he had food and drink. 9
He did what was just and right. 10
So things went well with him.
Yeremia 23:5
Konteks23:5 “I, the Lord, promise 11 that a new time will certainly come 12
when I will raise up for them a righteous branch, 13 a descendant of David.
He will rule over them with wisdom and understanding 14
and will do what is just and right in the land. 15
Yeremia 33:15
Konteks33:15 In those days and at that time I will raise up for them a righteous descendant 16 of David.
“‘He will do what is just and right in the land.
[4:2] 1 tn Heb “If you [= you must, see the translator’s note on the word “do” later in this verse] swear/take an oath, ‘As the
[4:2] 2 tn 4:1-2a consists of a number of “if” clauses, two of which are formally introduced by the Hebrew particle אִם (’im) while the others are introduced by the conjunction “and,” followed by a conjunction (“and” = “then”) with a perfect in 4:2b which introduces the consequence. The translation “You must…. If you do,” was chosen to avoid a long and complicated sentence.
[4:2] 3 tn Heb “bless themselves in him and make their boasts in him.”
[9:24] 4 tn Or “fairness and justice, because these things give me pleasure.” Verse 24 reads in Hebrew, “But let the one who brags brag in this: understanding and knowing me that I, the
[22:3] 5 tn Heb “from the hand [or power] of.”
[22:3] 6 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] 7 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).
[22:15] 8 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] 9 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] 10 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).
[23:5] 11 tn Heb “Oracle of the
[23:5] 12 tn Heb “Behold the days are coming.”
[23:5] 13 tn Heb “a righteous sprig to David” or “a righteous shoot” (NAB).
[23:5] sn This passage and the parallel in Jer 33:15 are part of a growing number of prayers and prophecies regarding an ideal ruler to come forth from the Davidic line who will bring the justice, security, and well-being that the continuing line of Davidic rulers did not. Though there were periodic kings like Josiah who did fulfill the ideals set forth in Jer 22:3 (see Jer 22:15), by and large they were more like Jehoiakim who did not (see Jer 22:13). Hence the
[23:5] 14 tn Heb “he will reign as king and act wisely.” This is another example of the use of two verbs joined by “and” where one becomes the adverbial modifier of the other (hendiadys). For the nuance of the verb “act wisely” rather than “prosper” see Amos 5:13; Ps 2:10 (cf. BDB 968 s.v. שָׂכַל Hiph.5).
[23:5] 15 sn This has been the constant emphasis in this section. See 22:3 for the demand, 22:15 for its fulfillment, and 22:13 for its abuse. The ideal king would follow in the footsteps of his illustrious ancestor David (2 Sam 8:15) who set this forth as an ideal for his dynasty (2 Sam 23:3) and prayed for it to be true of his son Solomon (Ps 72:1-2).
[33:15] 16 tn Heb “sprig” or “shoot.”
[33:15] sn For the meaning of this term and its significance in biblical prophecy see the study note on 23:5.