Yeremia 19:15

19:15 “The Lord God of Israel who rules over all ¹  says, ‘I will soon bring on this city and all the towns surrounding it ²  all the disaster I threatened to do to it. I will do so because they have stubbornly refused ³  to pay any attention to what I have said!’”

Yeremia 23:36

23:36 You must no longer say that the Lord’s message is burdensome. ⁴  For what is ‘burdensome’ ⁵  really pertains to what a person himself says. ⁶  You are misrepresenting ⁷  the words of our God, the living God, the Lord who rules over all. ⁸ 

Yeremia 36:2

36:2 “Get a scroll. ⁹  Write on it everything I have told you to say ¹⁰  about Israel, Judah, and all the other nations since I began to speak to you in the reign of Josiah until now. ¹¹ 

[19:15]  ¹ tn Heb “Yahweh of armies, the God of Israel.”

[19:15]  sn See the study notes on 2:19 and 7:3 for explanation of this title.

[19:15]  ² tn Heb “all its towns.”

[19:15]  ³ tn Heb “They hardened [or made stiff] their neck so as not to.”

[23:36]  ⁴ tn Heb “burden of the Lord.”

[23:36]  ⁵ tn Heb “the burden.”

[23:36]  ⁶ tn Heb “The burden is [or will be] to a man his word.” There is a good deal of ambiguity regarding how this line is to be rendered. For the major options and the issues involved W. L. Holladay, Jeremiah (Hermeneia), 1:651-52 should be consulted. Most of them are excluded by the observation that מַשָּׂא probably does not mean “oracle” anywhere in this passage (see note on v. 33 regarding the use of this word). Hence it does not mean “every man’s word becomes his oracle” as in NIV or “for that ‘burden’ [= oracle] is what he entrusts to the man of his word” (W. McKane, Jeremiah [ICC], 1:600-601). The latter is also ruled out by the fact that the antecedent of “his” on “his word” is clearly the word “man” in front of it. This would be the only case where the phrase “man of his word” occurs. There is also no textual reason for repointing the noun with the article as the noun with the interrogative to read “For how can his word become a burden to anyone?” There are, of course, other options but this is sufficient to show that the translation has been chosen after looking at other alternatives.

[23:36]  ⁷ tn Heb “turning.” See BDB 245 s.v. הָפַךְ Qal.1.c and Lev 13:55; Jer 13:33 “changing, altering.”

[23:36]  ⁸ tn Heb “Yahweh of armies.”

[23:36]  sn See the study note on 2:19 for the explanation of the significance of this title.

[36:2]  ⁹ sn Heb “a roll [or scroll] of a document.” Scrolls consisted of pieces of leather or parchment sewn together and rolled up on wooden rollers. The writing was written from right to left and from top to bottom in columns and the scroll unrolled from the left roller and rolled onto the right one as the scroll was read. The scroll varied in length depending on the contents. This scroll was probably not all that long since it was read three times in a single day (vv. 10-11, 15-16, 21-23).

[36:2]  ¹⁰ sn The intent is hardly that of giving a verbatim report of everything that the Lord had told him to say or of everything that he had actually said. What the scroll undoubtedly contained was a synopsis of Jeremiah’s messages as constructed from his memory.

[36:2]  ¹¹ sn This refers to the messages that Jeremiah delivered during the last eighteen years of Josiah, the three month reign of Jehoahaz and the first four years of Jehoiakim’s reign (the period between Josiah’s thirteenth year [cf. 1:2] and the fourth year of Jehoiakim [v. 1]). The exact content of this scroll is unknown since many of the messages in the present book are undated. It is also not known what relation this scroll had to the present form of the book of Jeremiah, since this scroll was destroyed and another one written that contained more than this one did (cf. v. 32). Since Jeremiah continued his ministry down to the fall of Jerusalem in 587/6 b.c. (1:2) and beyond (cf. Jer 40-44) much more was added to those two scrolls even later.