Yeremia 28:13-14
Konteks28:13 “Go and tell Hananiah that the Lord says, 1 ‘You have indeed broken the wooden yoke. But you have 2 only succeeded in replacing it with an iron one! 3 28:14 For the Lord God of Israel who rules over all 4 says, “I have put an irresistible yoke of servitude on all these nations 5 so they will serve King Nebuchadnezzar of Babylon. And they will indeed serve him. I have even given him control over the wild animals.”’” 6
Ratapan 1:14
Konteksנ (Nun)
1:14 My sins are bound around my neck like a yoke; 7
they are fastened together by his hand.
He has placed his yoke 8 on my neck; 9
he has sapped my strength. 10
The Lord 11 has handed me over 12
to those whom I cannot resist.
[28:13] 1 tn Heb “Hananiah, ‘Thus says the
[28:13] 2 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] 3 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
[28:14] 4 tn Heb “Yahweh of armies, the God of Israel.” See the study notes on 2:19 and 7:3 for this title.
[28:14] 5 tn Heb “An iron yoke I have put on the necks of all these nations.”
[28:14] 6 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.
[1:14] 7 tc The consonantal text נשקד על פּשעי (nsqd ’l ps’y) is vocalized by the MT as נִשְׂקַד עֹל פְּשָׁעַי (nisqad ’ol pÿsha’ay, “my transgression is bound by a yoke”); but the ancient versions (LXX, Aramaic Targum, Latin Vulgate, Syriac Peshitta) and many medieval Hebrew
[1:14] tn Heb “my transgressions are bound with a yoke.”
[1:14] 8 tc The MT reads עָלוּ (’alu, “they went up”), Qal perfect 3rd person common plural from עָלָה (’alah, “to go up”). However, several important recensions of the LXX reflect an alternate vocalization tradition: Lucian and Symmachus both reflect a Vorlage of עֻלּוֹ (’ullo, “his yoke”), the noun עֹל (’ol, “yoke”) + 3rd person masculine singular suffix. The Lucianic recension was aimed at bringing the LXX into closer conformity to the Hebrew; therefore, this is an important textual witness. Internal evidence favors the readings of Lucian and Symmachus as well: the entire stanza focuses on the repeated theme of the “yoke” of the
[1:14] 9 tn Heb “his yoke is upon my neck.”
[1:14] 10 tn Heb “he has caused my strength to stumble.” The phrase הִכְשִׁיל כֹּחִי (hikhshil kokhi, “He has made my strength stumble”) is an idiom that means “to weaken, make feeble.”
[1:14] 11 tc Here the MT reads אֲדֹנָי (’adonay, “the Lord”), the perpetual Qere reading for יהוה (YHWH, “Yahweh”), but a multitude of Hebrew