Yeremia 37:1--44:30
Konteks37:1 Zedekiah son of Josiah succeeded Jeconiah 1 son of Jehoiakim as king. He was elevated to the throne of the land of Judah by King Nebuchadnezzar of Babylon. 2 37:2 Neither he nor the officials who served him nor the people of Judah paid any attention to what the Lord said through the prophet Jeremiah. 3
37:3 King Zedekiah sent 4 Jehucal 5 son of Shelemiah and the priest Zephaniah 6 son of Maaseiah to the prophet Jeremiah. He told them to say, “Please pray to the Lord our God on our behalf.” 37:4 (Now Jeremiah had not yet been put in prison. 7 So he was still free to come and go among the people as he pleased. 8 37:5 At that time the Babylonian forces 9 had temporarily given up their siege against Jerusalem. 10 They had had it under siege, but withdrew when they heard that the army of Pharaoh had set out from Egypt. 11 ) 37:6 The Lord gave the prophet Jeremiah a message for them. He told him to tell them, 12 37:7 “The Lord God of Israel says, ‘Give a message to the king of Judah who sent you to ask me to help him. 13 Tell him, “The army of Pharaoh that was on its way to help you will go back home to Egypt. 14 37:8 Then the Babylonian forces 15 will return. They will attack the city and will capture it and burn it down. 37:9 Moreover, I, the Lord, warn you not to deceive yourselves into thinking that the Babylonian forces 16 will go away and leave you alone. For they will not go away. 17 37:10 For even if you were to defeat all the Babylonian forces 18 fighting against you so badly that only wounded men were left lying in their tents, they would get up and burn this city down.”’” 19
37:11 The following events also occurred 20 while the Babylonian forces 21 had temporarily withdrawn from Jerusalem 22 because the army of Pharaoh was coming. 37:12 Jeremiah started to leave Jerusalem to go to the territory of Benjamin. He wanted to make sure he got his share of the property that was being divided up among his family there. 23 37:13 But he only got as far as the Benjamin Gate. 24 There an officer in charge of the guards named Irijah, 25 who was the son of Shelemiah and the grandson of Hananiah, stopped him. He seized Jeremiah and said, 26 “You are deserting to the Babylonians!” 27 37:14 Jeremiah answered, “That’s a lie! I am not deserting to the Babylonians.” 28 But Irijah would not listen to him. Irijah put Jeremiah under arrest and took him to the officials. 37:15 The officials were very angry 29 at Jeremiah. They had him flogged and put in prison in the house of Jonathan, the royal secretary, which they had converted into a place for confining prisoners. 30
37:16 So 31 Jeremiah was put in prison in a cell in the dungeon in Jonathan’s house. 32 He 33 was kept there for a long time. 37:17 Then King Zedekiah had him brought to the palace. There he questioned him privately and asked him, 34 “Is there any message from the Lord?” Jeremiah answered, “Yes, there is.” Then he announced, 35 “You will be handed over to the king of Babylon.” 36 37:18 Then Jeremiah asked King Zedekiah, “What crime have I committed against you, or the officials who serve you, or the people of Judah? What have I done to make you people throw me into prison? 37 37:19 Where now are the prophets who prophesied to you that 38 the king of Babylon would not attack you or this land? 37:20 But now please listen, your royal Majesty, 39 and grant my plea for mercy. 40 Do not send me back to the house of Jonathan, the royal secretary. If you do, I will die there.” 41 37:21 Then King Zedekiah ordered that Jeremiah be committed to the courtyard of the guardhouse. He also ordered that a loaf of bread 42 be given to him every day from the baker’s street until all the bread in the city was gone. So Jeremiah was kept 43 in the courtyard of the guardhouse.
38:1 Now Shephatiah son of Mattan, Gedaliah son of Pashhur, Jehucal 44 son of Shelemiah, and Pashhur 45 son of Malkijah had heard 46 the things that Jeremiah had been telling the people. They had heard him say, 38:2 “The Lord says, ‘Those who stay in this city will die in battle or of starvation or disease. 47 Those who leave the city and surrender to the Babylonians 48 will live. They will escape with their lives.’” 49 38:3 They had also heard him say, 50 “The Lord says, ‘This city will certainly be handed over to the army of the king of Babylon. They will capture it.’” 51 38:4 So these officials said to the king, “This man must be put to death. For he is demoralizing 52 the soldiers who are left in the city as well as all the other people there by these things he is saying. 53 This 54 man is not seeking to help these people but is trying to harm them.” 55 38:5 King Zedekiah said to them, “Very well, you can do what you want with him. 56 For I cannot do anything to stop you.” 57 38:6 So the officials 58 took Jeremiah and put him in the cistern 59 of Malkijah, one of the royal princes, 60 that was in the courtyard of the guardhouse. There was no water in the cistern, only mud. So when they lowered Jeremiah into the cistern with ropes he sank in the mud. 61
38:7 An Ethiopian, Ebed Melech, 62 a court official in the royal palace, heard that Jeremiah had been put 63 in the cistern. While the king was holding court 64 at the Benjamin Gate, 38:8 Ebed Melech departed the palace and went to speak to the king. He said to him, 38:9 “Your royal Majesty, those men have been very wicked in all that they have done to the prophet Jeremiah. They have thrown him into a cistern and he is sure to die of starvation there because there is no food left in the city. 65 38:10 Then the king gave Ebed Melech the Ethiopian the following order: “Take thirty 66 men with you from here and go pull the prophet Jeremiah out of the cistern before he dies.” 38:11 So Ebed Melech took the men with him and went to a room under the treasure room in the palace. 67 He got some worn-out clothes and old rags 68 from there and let them down by ropes to Jeremiah in the cistern. 38:12 Ebed Melech 69 called down to Jeremiah, “Put these rags and worn-out clothes under your armpits to pad the ropes. 70 Jeremiah did as Ebed Melech instructed. 71 38:13 So they pulled Jeremiah up from the cistern with ropes. Jeremiah, however, still remained confined 72 to the courtyard of the guardhouse.
38:14 Some time later 73 Zedekiah sent and had Jeremiah brought to him at the third entrance 74 of the Lord’s temple. The king said to Jeremiah, “I would like to ask you a question. Do not hide anything from me when you answer.” 75 38:15 Jeremiah said to Zedekiah, “If I answer you, you will certainly kill me. 76 If I give you advice, you will not listen to me.” 38:16 So King Zedekiah made a secret promise to Jeremiah and sealed it with an oath. He promised, 77 “As surely as the Lord lives who has given us life and breath, 78 I promise you this: I will not kill you or hand you over to those men who want to kill you.” 79
38:17 Then Jeremiah said to Zedekiah, “The Lord, the God who rules over all, the God of Israel, 80 says, ‘You must surrender to the officers of the king of Babylon. If you do, your life will be spared 81 and this city will not be burned down. Indeed, you and your whole family will be spared. 38:18 But if you do not surrender to the officers of the king of Babylon, this city will be handed over to the Babylonians 82 and they will burn it down. You yourself will not escape from them.’” 83 38:19 Then King Zedekiah said to Jeremiah, “I am afraid of the Judeans who have deserted to the Babylonians. 84 The Babylonians might hand me over to them and they will torture me.” 85 38:20 Then Jeremiah answered, “You will not be handed over to them. Please obey the Lord by doing what I have been telling you. 86 Then all will go well with you and your life will be spared. 87 38:21 But if you refuse to surrender, the Lord has shown me a vision of what will happen. Here is what I saw: 38:22 All the women who are left in the royal palace of Judah will be led out to the officers of the king of Babylon. They will taunt you saying, 88
‘Your trusted friends misled you;
they have gotten the best of you.
Now that your feet are stuck in the mud,
they have turned their backs on you.’ 89
38:23 “All your wives and your children will be turned over to the Babylonians. 90 You yourself will not escape from them but will be captured by the 91 king of Babylon. This city will be burned down.” 92
38:24 Then Zedekiah told Jeremiah, “Do not let anyone know about the conversation we have had. 93 If you do, you will die. 94 38:25 The officials may hear that I have talked with you. They may come to you and say, ‘Tell us what you said to the king and what the king said to you. 95 Do not hide anything from us. If you do, we will kill you.’ 96 38:26 If they do this, tell 97 them, ‘I was pleading with the king not to send me back to die in the dungeon of Jonathan’s house.’” 98 38:27 All the officials did indeed come and question Jeremiah. 99 He told them exactly what the king had instructed him to say. 100 They stopped questioning him any further because no one had actually heard their conversation. 101 38:28 So Jeremiah remained confined 102 in the courtyard of the guardhouse until the day Jerusalem 103 was captured.
The following events occurred when Jerusalem 104 was captured. 105
39:1 King Nebuchadnezzar of Babylon came against Jerusalem with his whole army and laid siege to it. The siege began in the tenth month of the ninth year that Zedekiah ruled over Judah. 106 39:2 It lasted until the ninth day of the fourth month of Zedekiah’s eleventh year. 107 On that day they broke through the city walls. 39:3 Then Nergal-Sharezer of Samgar, Nebo-Sarsekim, who was a chief officer, Nergal-Sharezer, who was a high official, 108 and all the other officers of the king of Babylon came and set up quarters 109 in the Middle Gate. 110 39:4 When King Zedekiah of Judah and all his soldiers saw them, they tried to escape. They departed from the city during the night. They took a path through the king’s garden and passed out through the gate between the two walls. 111 Then they headed for the Jordan Valley. 112 39:5 But the Babylonian 113 army chased after them. They caught up with Zedekiah in the plains of Jericho 114 and captured him. 115 They took him to King Nebuchadnezzar of Babylon at Riblah 116 in the territory of Hamath and Nebuchadnezzar passed sentence on him there. 39:6 There at Riblah the king of Babylon had Zedekiah’s sons put to death while Zedekiah was forced to watch. The king of Babylon also had all the nobles of Judah put to death. 39:7 Then he had Zedekiah’s eyes put out and had him bound in chains 117 to be led off to Babylon. 39:8 The Babylonians 118 burned down the royal palace, the temple of the Lord, and the people’s homes, 119 and they tore down the wall of Jerusalem. 120 39:9 Then Nebuzaradan, the captain of the royal guard, 121 took captive the rest of the people who were left in the city. He carried them off to Babylon along with the people who had deserted to him. 122 39:10 But he 123 left behind in the land of Judah some of the poor people who owned nothing. He gave them fields and vineyards at that time.
39:11 Now King Nebuchadnezzar of Babylon had issued orders concerning Jeremiah. He had passed them on through Nebuzaradan, the captain of his royal guard, 124 39:12 “Find Jeremiah 125 and look out for him. 126 Do not do anything to harm him, 127 but do with him whatever he tells you.” 39:13 So Nebuzaradan, the captain of the royal guard, Nebushazban, who was a chief officer, Nergal-Sharezer, who was a high official, 128 and all the other officers of the king of Babylon 39:14 sent and had Jeremiah brought from the courtyard of the guardhouse. They turned him over to Gedaliah, 129 the son of Ahikam and the grandson of Shaphan, to take him home with him. 130 But Jeremiah stayed among the people. 131
39:15 132 Now the Lord had spoken to Jeremiah while he was still confined in the courtyard of the guardhouse, 133 39:16 “Go 134 and tell Ebed-Melech the Ethiopian, ‘The Lord God of Israel who rules over all says, “I will carry out against this city what I promised. It will mean disaster and not good fortune for it. 135 When that disaster happens, you will be there to see it. 136 39:17 But I will rescue you when it happens. 137 I, the Lord, affirm it! 138 You will not be handed over to those whom you fear. 139 39:18 I will certainly save you. You will not fall victim to violence. 140 You will escape with your life 141 because you trust in me. I, the Lord, affirm it!”’” 142
40:1 The Lord spoke to Jeremiah 143 after Nebuzaradan the captain of the royal guard had set him free at Ramah. 144 He had taken him there in chains 145 along with all the people from Jerusalem 146 and Judah who were being carried off to exile to Babylon. 40:2 The captain of the royal guard took Jeremiah aside and said to him, “The Lord your God threatened this place with this disaster. 40:3 Now he has brought it about. The Lord has done just as he threatened to do. This disaster has happened because you people sinned against the Lord and did not obey him. 147 40:4 But now, Jeremiah, today I will set you free 148 from the chains on your wrists. If you would like to come to Babylon with me, come along and I will take care of you. 149 But if you prefer not to come to Babylon with me, you are not required to do so. 150 You are free to go anywhere in the land you want to go. 151 Go wherever you choose.” 152 40:5 Before Jeremiah could turn to leave, the captain of the guard added, “Go back 153 to Gedaliah, the son of Ahikam and grandson of Shaphan, whom the king of Babylon appointed to govern 154 the towns of Judah. Go back and live with him 155 among the people. Or go wherever else you choose.” Then the captain of the guard gave Jeremiah some food and a present and let him go. 40:6 So Jeremiah went to Gedaliah son of Ahikam at Mizpah 156 and lived there with him. He stayed there to live among the people who had been left in the land of Judah. 157
40:7 Now some of the officers of the Judean army and their troops had been hiding in the countryside. They heard that the king of Babylon had appointed Gedaliah son of Ahikam to govern 158 the country. They also heard that he had been put in charge over the men, women, and children from the poorer classes of the land who had not been carried off into exile in Babylon. 159 40:8 So 160 all these officers and their troops came to Gedaliah at Mizpah. The officers who came were Ishmael son of Nethaniah, Johanan and Jonathan the sons of Kareah, Seraiah son of Tanhumeth, the sons of Ephai the Netophathite, and Jezaniah son of the Maacathite. 161 40:9 Gedaliah, the son of Ahikam and grandson of Shaphan, took an oath so as to give them and their troops some assurance of safety. 162 “Do not be afraid to submit to the Babylonians. 163 Settle down in the land and submit to the king of Babylon. Then things will go well for you. 40:10 I for my part will stay at Mizpah to represent you before the Babylonians 164 whenever they come to us. You for your part go ahead and harvest the wine, the dates, the figs, 165 and the olive oil, and store them in jars. Go ahead and settle down in the towns that you have taken over.” 166 40:11 Moreover, all the Judeans who were in Moab, Ammon, Edom, and all the other countries heard what had happened. They heard that the king of Babylon had allowed some people to stay in Judah and that he had appointed Gedaliah, the son of Ahikam and grandson of Shaphan, to govern them. 40:12 So all these Judeans returned to the land of Judah from the places where they had been scattered. They came to Gedaliah at Mizpah. Thus they harvested a large amount of wine and dates and figs. 167
40:13 Johanan and all the officers of the troops that had been hiding in the open country came to Gedaliah at Mizpah. 40:14 They said to him, “Are you at all aware 168 that King Baalis of Ammon has sent Ishmael son of Nethaniah to kill you?” But Gedaliah son of Ahikam would not believe them. 40:15 Then Johanan son of Kareah spoke privately to Gedaliah there at Mizpah, “Let me go and kill Ishmael the son of Nethaniah before anyone knows about it. Otherwise he will kill you 169 and all the Judeans who have rallied around you will be scattered. Then what remains of Judah will disappear.” 40:16 But Gedaliah son of Ahikam said to Johanan son of Kareah, “Do not do that 170 because what you are saying about Ishmael is not true.” 171
41:1 But in the seventh month 172 Ishmael, the son of Nethaniah and grandson of Elishama who was a member of the royal family and had been one of Zedekiah’s chief officers, came with ten of his men to Gedaliah son of Ahikam at Mizpah. While they were eating a meal together with him there at Mizpah, 41:2 Ishmael son of Nethaniah and the ten men who were with him stood up, pulled out their swords, and killed Gedaliah, the son of Ahikam and grandson of Shaphan. Thus Ishmael killed the man that the king of Babylon had appointed to govern the country. 41:3 Ishmael also killed all the Judeans 173 who were with Gedaliah at Mizpah and the Babylonian 174 soldiers who happened to be there. 175
41:4 On the day after Gedaliah had been murdered, before anyone even knew about it, 41:5 eighty men arrived from Shechem, Shiloh, and Samaria. 176 They had shaved off their beards, torn their clothes, and cut themselves to show they were mourning. 177 They were carrying grain offerings and incense to present at the temple of the Lord in Jerusalem. 178 41:6 Ishmael son of Nethaniah went out from Mizpah to meet them. He was pretending to cry 179 as he walked along. When he met them, he said to them, “Come with me to meet Gedaliah son of Ahikam.” 180 41:7 But as soon as they were inside the city, Ishmael son of Nethaniah and the men who were with him slaughtered them and threw their bodies 181 in a cistern. 41:8 But there were ten men among them who said 182 to Ishmael, “Do not kill us. For we will give you the stores of wheat, barley, olive oil, and honey we have hidden in a field. 183 So he spared their lives and did not kill 184 them along with the rest. 185 41:9 Now the cistern where Ishmael threw all the dead bodies of those he had killed was a large one 186 that King Asa had constructed as part of his defenses against King Baasha of Israel. 187 Ishmael son of Nethaniah filled it with dead bodies. 188 41:10 Then Ishmael took captive all the people who were still left alive in Mizpah. This included the royal princesses 189 and all the rest of the people in Mizpah that Nebuzaradan, the captain of the royal guard, had put under the authority of Gedaliah son of Ahikam. Ishmael son of Nethaniah took all these people captive and set out to cross over to the Ammonites.
41:11 Johanan son of Kareah and all the army officers who were with him heard about all the atrocities 190 that Ishmael son of Nethaniah had committed. 41:12 So they took all their troops and went to fight against Ishmael son of Nethaniah. They caught up with him near the large pool 191 at Gibeon. 41:13 When all the people that Ishmael had taken captive saw 192 Johanan son of Kareah and all the army officers with him, they were glad. 41:14 All those people that Ishmael had taken captive from Mizpah turned and went over to Johanan son of Kareah. 41:15 But Ishmael son of Nethaniah managed to escape from Johanan along with eight of his men, and he went on over to Ammon.
41:16 Johanan son of Kareah and all the army officers who were with him led off all the people who had been left alive at Mizpah. They had rescued them from Ishmael son of Nethaniah after he killed Gedaliah son of Ahikam. They led off the men, women, children, soldiers, and court officials whom they had brought away from Gibeon. 41:17 They set out to go to Egypt to get away from the Babylonians, 193 but stopped at Geruth Kimham 194 near Bethlehem. 195 41:18 They were afraid of what the Babylonians might do 196 because Ishmael son of Nethaniah had killed Gedaliah son of Ahikam, whom the king of Babylon had appointed to govern the country.
42:1 Then all the army officers, including Johanan son of Kareah and Jezaniah son of Hoshaiah 197 and all the people of every class, 198 went to the prophet Jeremiah. 42:2 They said to him, “Please grant our request 199 and pray to the Lord your God for all those of us who are still left alive here. 200 For, as you yourself can see, there are only a few of us left out of the many there were before. 201 42:3 Pray that the Lord your God will tell us where we should go and what we should do.” 42:4 The prophet Jeremiah answered them, “Agreed! 202 I will indeed pray to the Lord your God as you have asked. I will tell you everything the Lord replies in response to you. 203 I will not keep anything back from you.” 42:5 They answered Jeremiah, “May the Lord be a true and faithful witness against us if we do not do just as 204 the Lord sends you to tell us to do. 42:6 We will obey what the Lord our God to whom we are sending you tells us to do. It does not matter whether we like what he tells us or not. We will obey what he tells us to do so that things will go well for us.” 205
42:7 Ten days later the Lord spoke to Jeremiah. 42:8 So Jeremiah summoned Johanan son of Kareah and all the army officers who were with him and all the people of every class. 206 42:9 Then Jeremiah said to them, “You sent me to the Lord God of Israel to make your request known to him. Here is what he says to you: 207 42:10 ‘If you will just stay 208 in this land, I will build you up. I will not tear you down. I will firmly plant you. 209 I will not uproot you. For I am filled with sorrow because of the disaster that I have brought on you. 42:11 Do not be afraid of the king of Babylon whom you now fear. 210 Do not be afraid of him because I will be with you to save you and to rescue you from his power. I, the Lord, affirm it! 211 42:12 I will have compassion on you so that he in turn will have mercy on you and allow you to return to your land.’
42:13 “You must not disobey the Lord your God by saying, ‘We will not stay in this land.’ 42:14 You must not say, ‘No, we will not stay. Instead we will go and live in the land of Egypt where we will not face war, 212 or hear the enemy’s trumpet calls, 213 or starve for lack of food.’ 214 42:15 If you people who remain in Judah do that, then listen to what the Lord says. The Lord God of Israel who rules over all 215 says, ‘If you are so determined 216 to go to Egypt that you go and settle there, 42:16 the wars you fear will catch up with you there in the land of Egypt. The starvation you are worried about will follow you there to 217 Egypt. You will die there. 218 42:17 All the people who are determined to go and settle in Egypt will die from war, starvation, or disease. No one will survive or escape the disaster I will bring on them.’ 42:18 For 219 the Lord God of Israel who rules over all 220 says, ‘If you go to Egypt, I will pour out my wrath on you just as I poured out my anger and wrath on the citizens of Jerusalem. 221 You will become an object of horror and ridicule, an example of those who have been cursed and that people use in pronouncing a curse. 222 You will never see this place again.’ 223
42:19 “The Lord has told you people who remain in Judah, ‘Do not go to Egypt.’ Be very sure of this: I warn you 224 here and now. 225 42:20 You are making a fatal mistake. 226 For you sent me to the Lord your God and asked me, ‘Pray to the Lord our God for us. Tell us what the Lord our God says and we will do it.’ 227 42:21 This day 228 I have told you what he said. 229 But you do not want to obey the Lord by doing what he sent me to tell you. 230 42:22 So now be very sure of this: You will die from war, starvation, or disease in the place where you want to go and live.”
43:1 Jeremiah finished telling all the people all these things the Lord their God had sent him to tell them. 231 43:2 Then Azariah 232 son of Hoshaiah, Johanan son of Kareah, and other arrogant men said to Jeremiah, “You are telling a lie! The Lord our God did not send you to tell us, ‘You must not go to Egypt and settle there.’ 43:3 But Baruch son of Neriah is stirring you up against us. 233 He wants to hand us over 234 to the Babylonians 235 so that they will kill us or carry us off into exile in Babylon.” 43:4 So Johanan son of Kareah, all the army officers, and all the rest of the people did not obey the Lord’s command to stay in the land. 43:5 Instead Johanan son of Kareah and all the army officers led off all the Judean remnant who had come back to live in the land of Judah from all the nations where they had been scattered. 236 43:6 They also led off all the men, women, children, and royal princesses 237 that Nebuzaradan, the captain of the royal guard, had left with Gedaliah, 238 the son of Ahikam and grandson of Shaphan. This included the prophet Jeremiah and Baruch son of Neriah. 43:7 They went on to Egypt 239 because they refused to obey the Lord, and came to Tahpanhes. 240
43:8 At Tahpanhes the Lord spoke to Jeremiah. 241 43:9 “Take some large stones 242 and bury them in the mortar of the clay pavement 243 at the entrance of Pharaoh’s residence 244 here in Tahpanhes. Do it while the people of Judah present there are watching. 245 43:10 Then tell them, 246 ‘The Lord God of Israel who rules over all 247 says, “I will bring 248 my servant 249 King Nebuchadnezzar of Babylon. I will set his throne over these stones which I 250 have buried. He will pitch his royal tent 251 over them. 43:11 He will come and attack Egypt. Those who are destined to die of disease will die of disease. Those who are destined to be carried off into exile will be carried off into exile. Those who are destined to die in war will die in war. 252 43:12 He will set fire 253 to the temples of the gods of Egypt. He will burn their gods or carry them off as captives. 254 He will pick Egypt clean like a shepherd picks the lice from his clothing. 255 He will leave there unharmed. 256 43:13 He will demolish the sacred pillars in the temple of the sun 257 in Egypt and will burn down the temples of the gods of Egypt.”’”
44:1 The Lord spoke to Jeremiah concerning 258 all the Judeans who were living in the land of Egypt, those in Migdol, Tahpanhes, Memphis, and in the region of southern Egypt. 259 44:2 “The Lord God of Israel who rules over all 260 says, ‘You have seen all the disaster I brought on Jerusalem 261 and all the towns of Judah. Indeed, they now lie in ruins and are deserted. 262 44:3 This happened because of the wickedness the people living there did. 263 They made me angry 264 by worshiping and offering sacrifice to 265 other gods whom neither they nor you nor your ancestors 266 previously knew. 267 44:4 I sent my servants the prophets to you people over and over 268 again warning you not to do this disgusting thing I hate. 269 44:5 But the people of Jerusalem and Judah 270 would not listen or pay any attention. They would not stop the wickedness they were doing nor quit sacrificing to other gods. 271 44:6 So my anger and my wrath were poured out and burned like a fire through the towns of Judah and the streets of Jerusalem. That is why they have become the desolate ruins that they are today.’
44:7 “So now the Lord, the God who rules over all, the God of Israel, 272 asks, ‘Why will you do such great harm to yourselves? Why should every man, woman, child, and baby of yours be destroyed from the midst of Judah? Why should you leave yourselves without a remnant? 44:8 That is what will result from your making me angry by what you are doing. 273 You are making me angry by sacrificing to other gods here in the land of Egypt where you live. You will be destroyed for doing that! You will become an example used in curses 274 and an object of ridicule among all the nations of the earth. 275 44:9 Have you forgotten all the wicked things that have been done in the towns of Judah and in the streets of Jerusalem by your ancestors, by the kings of Judah and their 276 wives, by you and your wives? 44:10 To this day your people 277 have shown no contrition! They have not revered me nor followed the laws and statutes I commanded 278 you and your ancestors.’
44:11 “Because of this, the Lord God of Israel who rules over all says, ‘I am determined to bring disaster on you, 279 even to the point of destroying all the Judeans here. 280 44:12 I will see to it that all the Judean remnant that was determined to go 281 and live in the land of Egypt will be destroyed. Here in the land of Egypt they will fall in battle 282 or perish from starvation. People of every class 283 will die in war or from starvation. They will become an object of horror and ridicule, an example of those who have been cursed and that people use in pronouncing a curse. 284 44:13 I will punish those who live in the land of Egypt with war, starvation, and disease just as I punished Jerusalem. 44:14 None of the Judean remnant who have come to live in the land of Egypt will escape or survive to return to the land of Judah. Though they long to return and live there, none of them shall return except a few fugitives.’” 285
44:15 Then all the men who were aware that their wives were sacrificing to other gods, as well as all their wives, answered Jeremiah. There was a great crowd of them representing all the people who lived in northern and southern Egypt. 286 They answered, 44:16 “We will not listen to what you claim the Lord has spoken to us! 287 44:17 Instead we will do everything we vowed we would do. 288 We will sacrifice and pour out drink offerings to the goddess called the Queen of Heaven 289 just as we and our ancestors, our kings, and our leaders previously did in the towns of Judah and in the streets of Jerusalem. For then we had plenty of food, were well-off, and had no troubles. 290 44:18 But ever since we stopped sacrificing and pouring out drink offerings to the Queen of Heaven, we have been in great need. Our people have died in wars or of starvation.” 291 44:19 The women added, 292 “We did indeed sacrifice and pour out drink offerings to the Queen of Heaven. But it was with the full knowledge and approval of our husbands that we made cakes in her image and poured out drink offerings to her.” 293
44:20 Then Jeremiah replied to all the people, both men and women, who responded to him in this way. 294 44:21 “The Lord did indeed remember and call to mind what you did! He remembered the sacrifices you and your ancestors, your kings, your leaders, and all the rest of the people of the land offered to other gods 295 in the towns of Judah and in the streets of Jerusalem. 296 44:22 Finally the Lord could no longer endure your wicked deeds and the disgusting things you did. That is why your land has become the desolate, uninhabited ruin that it is today. That is why it has become a proverbial example used in curses. 297 44:23 You have sacrificed to other gods! You have sinned against the Lord! You have not obeyed the Lord! You have not followed his laws, his statutes, and his decrees! That is why this disaster that is evident to this day has happened to you.” 298
44:24 Then Jeremiah spoke to all the people, particularly to all the women. 299 “Listen to what the Lord has to say all you people of Judah who are in Egypt. 44:25 The Lord God of Israel who rules over all says, ‘You women 300 have confirmed by your actions what you vowed with your lips! You said, “We will certainly carry out our vows to sacrifice and pour out drink offerings to the Queen of Heaven.” Well, then fulfill your vows! Carry them out!’ 301 44:26 But 302 listen to what the Lord has to say, all you people of Judah who are living in the land of Egypt. The Lord says, ‘I hereby swear by my own great name that none of the people of Judah who are living anywhere in Egypt will ever again invoke my name in their oaths! Never again will any of them use it in an oath saying, “As surely as the Lord God lives….” 303 44:27 I will indeed 304 see to it that disaster, not prosperity, happens to them. 305 All the people of Judah who are in the land of Egypt will die in war or from starvation until not one of them is left. 44:28 Some who survive in battle will return to the land of Judah from the land of Egypt. But they will be very few indeed! 306 Then the Judean remnant who have come to live in the land of Egypt will know whose word proves true, 307 mine or theirs.’ 44:29 Moreover the Lord says, 308 ‘I will make something happen to prove that I will punish you in this place. I will do it so that you will know that my threats to bring disaster on you will prove true. 309 44:30 I, the Lord, promise that 310 I will hand Pharaoh Hophra 311 king of Egypt over to his enemies who are seeking to kill him. I will do that just as surely as I handed King Zedekiah of Judah over to King Nebuchadnezzar of Babylon, his enemy who was seeking to kill him.’”
[37:1] 1 tn Heb “Coniah.” For explanation of the rendering here see the translator’s note on 22:4.
[37:1] 2 tn Heb “And Zedekiah son of Josiah whom Nebuchadnezzar king of Babylon made king in the land of Judah ruled as king instead of Coniah son of Jehoiakim.” The sentence has been restructured and simplified to better conform to contemporary English style.
[37:2] 3 sn These two verses (37:1-2) are introductory to chs. 37–38 and are intended to characterize Zedekiah and his regime as disobedient just like Jehoiakim and his regime had been (Jer 36:27; cf. 2 Kgs 24:19-20). This characterization is important because Zedekiah is portrayed in the incidents that follow in 37–38 as seeking the
[37:3] 4 sn This is the second of two delegations that Zedekiah sent to Jeremiah to ask him to pray for a miraculous deliverance. Both of them are against the background of the siege of Jerusalem which was instigated by Zedekiah’s rebelling against Nebuchadnezzar and sending to Egypt for help (cf. Ezek 17:15). The earlier delegation (21:1-2) was sent before Nebuchadnezzar had clamped down on Jerusalem because the Judean forces at that time were still fighting against the Babylonian forces in the open field (see 21:4 and the translator’s note there). Here the siege has been lifted because the Babylonian troops had heard a report that the Egyptian army was on the way into Palestine to give the Judeans the promised aid (vv. 5, 7). The request is briefer here than in 21:2 but the intent is no doubt the same (see also the study note on 21:2).
[37:3] 5 sn Jehucal was one of the officials who later sought to have Jeremiah put to death for what they considered treason (38:1-4).
[37:3] 6 sn The priest Zephaniah son of Maaseiah was a member of the earlier delegation (21:2) and the chief of security in the temple to whom the Babylonian false prophet wrote a letter complaining that Jeremiah should be locked up for his treasonous prophecies (29:25-26). See the study notes on 21:2 and 29:25 for further details.
[37:4] 7 sn This statement anticipates v. 15. Verses 3-4 are parenthetical to the narrative thread which is picked up in v. 5. They provide background information necessary for understanding the situation at the time the delegation comes to Jeremiah.
[37:4] 8 tn The words “as he pleased” are not in the text but are implicit in the idiom both in Hebrew and in English. They have been supplied in the translation for clarity and the sake of English idiom.
[37:5] 9 tn Heb “the Chaldeans.” See the study note on 21:4 for the rendering “Babylonian.” The word “forces” is supplied in the translation here for the sake of clarity.
[37:5] 10 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[37:5] 11 tn Heb “And the army of Pharaoh had set out from Egypt and the Chaldeans who were besieging Jerusalem heard a report about them and they went up from besieging them.” The sentence has been restructured and reworded to give greater emphasis to the most pertinent fact, i.e., that the siege had been temporarily lifted. The word “temporarily” is not in the text but is implicit from the rest of the context. It is supplied in the translation here to better show that the information in vv. 4-5 is all parenthetical, providing a background for the oracle that will follow. For the meaning “given up their siege against” (Heb “had taken themselves away from against”) see BDB 749 s.v. עָלָה Niph.1.c(2); 759 s.v. עַל IV.2.b.
[37:5] sn The Pharaoh referred to here is Pharaoh Hophra who is named in Jer 44:30. He ruled from 589-570
[37:6] 12 tn Heb “And the word of the
[37:7] 13 tn Or “to ask me what will happen.” The dominant usage of the verb דָּרַשׁ (darash) is to “inquire” in the sense of gaining information about what will happen (cf., e.g., 1 Kgs 14:5; 2 Kgs 8:8; 22:7-8) but it is also used in the sense of “seeking help” from (cf., e.g., Isa 31:1; 2 Chr 16:12; 20:3). The latter nuance appears appropriate in Jer 20:2 where Zedekiah is hoping for some miraculous intervention. That nuance also appears appropriate here where Zedekiah has sent messengers to ask Jeremiah to intercede on their behalf. However, it is also possible that the intent of both verbs is to find out from God whether the Egyptian mission will succeed and more permanent relief from the siege will be had.
[37:7] 14 tn Heb “will go back to its land, Egypt.”
[37:8] 15 tn Heb “the Chaldeans.” See the study note on 21:4 for the rendering “Babylonian.” The word “forces” is supplied in the translation here for the sake of clarity.
[37:9] 16 tn Heb “the Chaldeans.” See the study note on 21:4 for the rendering “Babylonian.” The word “forces” is supplied in the translation here for the sake of clarity.
[37:9] 17 tn Heb “Thus says the
[37:10] 18 tn Heb “all the army of the Chaldeans.” For the rendering “Babylonian” in place of Chaldean see the study note on 21:4.
[37:10] 19 tn The length and complexity of this English sentence violates the more simple style that has been used to conform such sentences to contemporary English style. However, there does not seem to be any alternative that would enable a simpler style and still retain the causal and conditional connections that give this sentence the rhetorical force that it has in the original. The condition is, of course, purely hypothetical and the consequence a poetic exaggeration. The intent is to assure Zedekiah that there is absolutely no hope of the city being spared.
[37:11] 20 tn The words “The following events also occurred” are not in the text. They are a way to introduce the incidents recorded in 37:11-21 without creating a long complex sentence in English like the Hebrew does. The Hebrew of vv. 11-12a reads “And it was/happened while the army of the Chaldeans had taken themselves up from against Jerusalem, Jeremiah set out from Jerusalem to go to the land of Benjamin to take part…” For the rendering “temporarily withdrawn from Jerusalem” see the translator’s note on v. 5. The words “was coming” are not in the text either but are implicit and have been supplied in the translation for clarity and smoothness of English expression.
[37:11] 21 tn Heb “the Chaldeans.” See the study note on 21:4 for the rendering “Babylonian.” The word “forces” is supplied in the translation here for the sake of clarity.
[37:11] 22 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[37:12] 23 tn The meaning of this last sentence is somewhat uncertain. The Hebrew expression here occurs nowhere else in the Hebrew Bible and its meaning is debated. The verb is pointed as a shortened form of the Hiphil infinitive construct of חָלַק (khalaq; see GKC 148 §53.q for explanation of the phenomenon and other examples). There are, however, no other examples of the use of this verb in the Hiphil. BDB 324 s.v. חָלַק Hiph defines it as “receive a portion” and explains it as a denominative from חֵלֶק (kheleq, “portion”) but says that the form is dubious. KBL s.v. חָלַק Hif defines it as “take part in dividing” but that does not fit the prepositional phrase that follows (מִשָּׁם, misham, “from there”) as well as “to receive a portion.” The Greek version did not understand this of dividing property but of conducting business. Later revisions of the Greek and the Latin version, however, did understand it of “taking a share.” The translation of BDB has been expanded to better reflect the probable situation. For the meaning of “his family” for the noun עַם (’am) compare the usage in Job 18:19. For a fuller discussion of the probable situation see J. A. Thompson, Jeremiah (NICOT), 633-34.
[37:12] sn Though some commentators disagree, this transaction should not be viewed as subsequent to the transaction recorded in Jer 32 and seen as an attempt to take possession of a field that he had already bought. That transaction took place sometime later after he had been confined to the courtyard of the guardhouse (compare 32:2 with 37:21) and involved his buying a near relative’s field. The word used here refers to “getting one’s own share” (compare 1 Sam 30:24; Josh 15:13, and see also Mic 2:4) not taking possession of someone else’s. “There” refers to the territory of Benjamin just mentioned but more specifically to Jeremiah’s hometown, Anathoth (cf. 1:1).
[37:13] 24 sn The Benjamin Gate would have been a gate in the northern wall leading out toward the territory of Benjamin. It is mentioned only here and in Jer 38:7 and Zech 14:10.
[37:13] 25 sn Nothing further is known about Irijah. It is generally agreed that the Hananiah mentioned here is not the same as the false prophet of the same name whom Jeremiah confronted approximately six years earlier (28:1, 5, 10, 15).
[37:13] 26 tn Heb “And he was in the gate of Benjamin and there was an officer of the guard whose name [more literally, and his name] was Irijah…and he seized the prophet Jeremiah, saying.” The sentence has been broken down and simplified to better conform with contemporary English style.
[37:13] 27 tn Heb “the Chaldeans.” See the study note on 21:4 for explanation.
[37:13] sn Irijah’s charge was based on the suspicion that Jeremiah was following his own counsel to the people to surrender to the Babylonians if they wanted to save their lives (Jer 21:9).
[37:14] 28 tn Heb “the Chaldeans.” See the study note on 21:4 for explanation.
[37:15] 29 sn The officials mentioned here are not the same as those mentioned in Jer 36:12, most of whom were favorably disposed toward Jeremiah, or at least regarded what he said with enough trepidation to try to protect Jeremiah and preserve the scroll containing his messages (36:16, 19, 24). All those officials had been taken into exile with Jeconiah in 597
[37:15] 30 tn Heb “for they had made it into the house of confinement.” The causal particle does not fit the English sentence very well and “house of confinement” needs some explanation. Some translate this word “prison” but that creates redundancy with the earlier word translated “prison” (בֵּית הָאֵסוּר, bet ha’esur, “house of the band/binding”] which is more closely related to the concept of prison [cf. אָסִיר, ’asir, “prisoner”]). It is clear from the next verse that Jeremiah was confined in a cell in the dungeon of this place.
[37:16] 31 tn The particle כִּי (ki) here is probably temporal, introducing the protasis to the main clause in v. 17 (cf. BDB 473 s.v. כִּי 2.a). However, that would make the translation too long, so the present translation does what several modern English versions do here, though there are no parallels listed for this nuance in the lexicons.
[37:16] 32 tn Heb “Jeremiah came into the house of the pit [= “dungeon,” BDB 92 s.v. בּוֹר 4 and compare usage in Gen 40:15; 41:14] and into the cells [this word occurs only here; it is defined on the basis of the cognate languages (cf. BDB 333 s.v. חָנוּת)].” The sentence has been restructured and some words supplied in the translation to better relate it to the preceding context.
[37:16] 33 tn Heb “Jeremiah.” But the proper name is somewhat redundant and unnecessary in a modern translation.
[37:17] 34 tn Heb “Then King Zedekiah sent and brought him and the king asked him privately [or more literally, in secret] and said.”
[37:17] 35 tn Heb “Then he said.”
[37:17] 36 sn Jeremiah’s answer even under duress was the same that he had given Zedekiah earlier. (See Jer 34:3 and see the study note on 34:1 for the relative timing of these two incidents.)
[37:18] 37 tn Heb “What crime have I committed against you, or your servants, or this people that you [masc. pl.] have put me in prison?” Some of the terms have been expanded for clarification and the sentence has been broken in two to better conform with contemporary English style.
The masculine plural is used here because Zedekiah is being addressed as representative of the whole group previously named.
[37:19] 38 tn Heb “And where are your prophets who prophesied to you, saying, ‘The king of Babylon will not come against you or against this land?’” The indirect quote has been used in the translation because of its simpler, more direct style.
[37:20] 39 tn Heb “My lord, the king.”
[37:20] 40 tn Heb “let my plea for mercy fall before you.” I.e., let it come before you and be favorably received (= granted; by metonymical extension).
[37:20] 41 tn Or “So that I will not die there,” or “or I will die there”; Heb “and I will not die there.” The particle that introduces this clause (וְלֹא) regularly introduces negative purpose clauses after the volitive sequence (אַל [’al] + jussive here) according to GKC 323 §109.g. However, purpose and result clauses in Hebrew (and Greek) are often indistinguishable. Here the clause is more in the nature of a negative result.
[37:21] 42 tn Heb “And/Then King Zedekiah ordered and they committed Jeremiah to [or deposited…in] the courtyard of the guardhouse and they gave to him a loaf of bread.” The translation has been structured the way it has to avoid the ambiguous “they” which is the impersonal subject which is sometimes rendered passive in English (cf. GKC 460 §144.d). This text also has another example of the vav (ו) + infinitive absolute continuing a finite verbal form (וְנָתֹן [vÿnaton] = “and they gave”; cf. GKC 345 §113.y and see Jer 32:44; 36:23).
[37:21] 43 tn Heb “Stayed/Remained/ Lived.”
[38:1] 44 tn The name is spelled “Jucal” in the Hebrew text here rather than “Jehucal” as in Jer 37:3. The translation uses the same spelling throughout so that the English reader can identify these as the same individual.
[38:1] sn Jehucal was a member of the delegation sent to Jeremiah by Zedekiah in Jer 37:3.
[38:1] 45 sn Pashhur was a member of the delegation sent to Jeremiah in 21:2. For the relative sequence of these two delegations see the study note on 21:1.
[38:1] 46 tn J. Bright (Jeremiah [AB], 226, 30) is probably correct in translating the verbs here as pluperfects and in explaining that these words are prophecies that Jeremiah uttered before his arrest not prophecies that were being delivered to the people through intermediaries sent by Jeremiah who was confined in the courtyard of the guardhouse. For the use of the vav consecutive + imperfect to denote the pluperfect see the discussion and examples in IBHS 552-53 §33.2.3a and see the usage in Exod 4:19. The words that are cited in v. 2 are those recorded in 21:9 on the occasion of the first delegation and those in v. 3 are those recorded in 21:10; 34:2; 37:8; 32:28 all except the last delivered before Jeremiah was confined in the courtyard of the guardhouse.
[38:2] 47 tn Heb “by sword, by starvation, or by disease.”
[38:2] 48 tn Heb “those who go out to the Chaldeans.” For the rendering “Babylonians” for “Chaldeans” see the study note on 21:4.
[38:2] 49 tn Heb “his life will be to him for spoil and he will live.” For the meaning of this idiom see the study note on 21:9. The words and “he will live” have been left out of the translation because they are redundant after “will live” and “they will escape with their lives.”
[38:2] sn See Jer 21:9 for this prophecy.
[38:3] 50 tn The words “They had also heard him say,” are not in the Hebrew text. They are supplied in the translation for clarity so as to avoid any possible confusion that might be created by saying merely “And the
[38:3] 51 sn See Jer 21:10; 32:28; 34:2; 37:8 for this same prophecy. Jeremiah had repeatedly said this or words to the same effect.
[38:4] 52 tn Heb “weakening the hands of.” For this idiom see BDB 951 s.v. רָפָה Pi. and compare the usage in Isa 13:7; Ezek 21:7 (21:12 HT).
[38:4] 53 tn Heb “by saying these things.”
[38:4] 54 tn The Hebrew particle כִּי (ki) has not been rendered here because it is introducing a parallel causal clause to the preceding one. To render “For” might be misunderstood as a grounds for the preceding statement. To render “And” or “Moreover” sounds a little odd here. If it must be represented, “Moreover” is perhaps the best rendering.
[38:4] 55 tn Or “is not looking out for these people’s best interests but is really trying to do them harm”; Heb “is not seeking the welfare [or “well-being”; Hebrew shalom] of this people but [their] harm [more literally, evil].”
[38:5] 56 tn Heb “Behold, he is in your hands [= power/control].”
[38:5] 57 tn Heb “For the king cannot do a thing with/against you.” The personal pronoun “I” is substituted in the English translation due to differences in style; Hebrew style often uses the third person or the title in speaking of oneself but English rarely if ever does. Compare the common paraphrasis of “your servant” for “I” in Hebrew (cf. BDB 714 s.v. עֶבֶד 6 and usage in 1 Sam 20:7, 8) and compare the usage in Pss 63:11 (63:12 HT); 61:6 (61:7 HT) where the king is praying for himself. For the meaning of יָכֹל (yakhol) as “to be able to do anything,” see BDB 407 s.v. יָכֹל 1.g.
[38:6] 59 sn A cistern was a pear-shaped pit with a narrow opening. Cisterns were cut or dug in the limestone rock and lined with plaster to prevent seepage. They were used to collect and store rain water or water carried up from a spring.
[38:6] 60 tn Heb “the son of the king.” See the translator’s note on Jer 36:26 for the rendering here.
[38:6] 61 tn Heb “And they let Jeremiah down with ropes and in the cistern there was no water, only mud, and Jeremiah sank in the mud.” The clauses have been reordered and restructured to create a more natural and smoother order in English.
[38:7] 62 sn This individual, Ebed Melech, is mentioned only here. Later he will be promised deliverance from destruction when the city falls because he had shown trust in God (see Jer 39:16-18).
[38:7] 63 tn Heb “Ebed Melech, the Cushite, a man, an eunuch/official, and he was [= who was; a circumstantial clause] in the house of the king, heard that they had put Jeremiah…” The passive construction “Jeremiah had been put” has been used to avoid the indefinite subject “they” or the addition of “the officials.” For the translation of סָרִיס (saris) as “official” here rather than “eunuch” see the translator’s note on 29:2 and see also the usage in 34:19. For the translation of “Cushite” as Ethiopian see the study note on 13:23.
[38:7] 64 tn Heb “And the king was sitting in the Benjamin Gate.” This clause is circumstantial to the following clause; thus “while the king was…” Most commentators agree that the reference to sitting in the gate here likely refers to the same kind of judicial context that has been posited for 26:10 (see the translator’s note there for further references). Hence the translation uses “sitting” with the more technical “holding court” to better reflect the probable situation.
[38:9] 65 tn Heb “Those men have made evil all they have done to the prophet Jeremiah in that they have thrown him into the cistern and he will die of starvation in the place where he is because there is no more food in the city.” The particle אֵת (’et) before “they have thrown” (אֵת אֲשֶׁר הִשְׁלִיכוּ, ’et ’asher hishlikhu) is explanatory or further definition of “all they have done to” (i.e., the particle is repeated for apposition). The verb form “and he is sure to die” is an unusual use of the vav (ו) consecutive + imperfect that the grammars see as giving a logical consequence without a past nuance (cf. GKC 328 §111.l and IBHS 557-58 §33.3.1f).
[38:9] sn “Because there isn’t any food left in the city” is rhetorical exaggeration; the food did not run out until just before the city fell. Perhaps the intent is to refer to the fact that there was no food in the city for people so confined (i.e., in solitary confinement).
[38:10] 66 tc Some modern English versions (e.g., NRSV, REB, TEV) and commentaries read “three” on the basis that thirty men would not be necessary for the task (cf. J. Bright, Jeremiah [AB], 231). Though the difference in “three” and “thirty” involves minimal emendation (שְׁלֹשָׁה [shÿlosha] for שְׁלֹשִׁים [shÿloshim]) there is no textual or versional evidence for it except for one Hebrew
[38:11] 67 tn Heb “went into the palace in under the treasury.” Several of the commentaries (e.g., J. Bright, Jeremiah [AB], 227; J. A. Thompson, Jeremiah [NICOT], 639, n. 6) emend the prepositional phrase “in under” (אֶל־תַּחַת, ’el-takhat) to the noun “wardrobe” plus the preposition “to” (אֶל־מֶלְתַחַת, ’el-meltakhat). This is a plausible emendation which would involve dropping out מֶל (mel) due to its similarity with the אֶל (’el) which precedes it. However, there is no textual or versional evidence for such a reading and the compound preposition is not in itself objectionable (cf. BDB 1066 s.v. תַּחַת III.1.a). The Greek version reads “the part underground” (representing a Hebrew Vorlage of אֶל תַּחַת הָאָרֶץ, ’el takhat ha’arets) in place of אֶל תַּחַת הָאוֹצָר (’el takhat ha’otsar). The translation follows the Hebrew text but adds the word “room” for the sake of English style.
[38:11] 68 tn Heb “worn-out clothes and worn-out rags.”
[38:12] 69 tn Heb “Ebed Melech the Ethiopian.” The words “the Ethiopian” are unnecessary and are not repeated in the translation because he has already been identified as such in vv. 7, 10.
[38:12] 70 tn Heb “under the joints of your arms under the ropes.” The two uses of “under” have different orientations and are best reflected by “between your armpits and the ropes” or “under your armpits to pad the ropes.”
[38:12] 71 tn Or “Jeremiah did so.” The alternate translation is what the text reads literally.
[38:13] 72 tn Heb “Jeremiah remained/stayed in the courtyard of the guardhouse.” The translation is meant to better reflect the situation; i.e., Jeremiah was released from the cistern but still had to stay in the courtyard of the guardhouse.
[38:14] 73 tn The words “Some time later” are not in the text but are a way of translating the conjunction “And” or “Then” that introduces this narrative.
[38:14] 74 sn The precise location of this entrance is unknown since it is mentioned nowhere else in the OT. Many commentators equate this with the “king’s outer entry” (mentioned in 2 Kgs 16:18) which appears to have been a private entryway between the temple and the palace.
[38:14] 75 tn The words “when you answer” are not in the text but are implicit in the connection. They are supplied in the translation for the sake of clarity and smoothness of style.
[38:15] 76 tn Or “you will most certainly kill me, won’t you?” Heb “Will you not certainly kill me?” The question is rhetorical and expects a positive answer. In situations like this BDB s.v. לֹא 4.b(β) says that הֲלֹא (halo’) “has a tendency to become little more than an affirmative particle, declaring with some rhetorical emphasis what is, or might be, well known.” The idea of certainty is emphasized here by the addition of the infinitive absolute before the finite verb (Joüon 2:422 §123.e).
[38:16] 77 tn Heb “So King Zedekiah secretly swore an oath to Jeremiah, saying.”
[38:16] 78 tn Heb “who has made this life/soul/ breath [נֶפֶשׁ, nefesh] for us.” The Hebrew term נֶפֶשׁ refers to the living, breathing substance of a person which constitutes his very life (cf. BDB 659 s.v. נֶפֶשׁ 1; 3).
[38:16] 79 tn Heb “who are seeking your life.”
[38:17] 80 tn Heb “Yahweh, the God of armies, the God of Israel.” Compare 7:3 and 35:17 and see the study note on 2:19.
[38:17] 81 tn Heb “Your life/soul will live.” The quote is a long condition-consequence sentence with compound consequential clauses. It reads, “If you will only go out to the officers of the king of Babylon, your soul [= you yourself; BDB 660 s.v. נֶפֶשׁ 4.a] will live and this city will not be burned with fire and you and your household will live.” The sentence has been broken down and restructured to better conform with contemporary English style. The infinitive absolute in the condition emphasizes the one condition, i.e., going out or surrendering (cf. Joüon 2:423 §123.g, and compare usage in Exod 15:26). For the idiom “go out to” = “surrender to” see the full idiom in 21:9 “go out and fall over to” which is condensed in 38:2 to “go out to.” The expression here is the same as in 38:2.
[38:18] 82 tn Heb “Chaldeans.” See the study note on 21:4 for explanation.
[38:18] 83 tn Heb “will not escape from their hand.”
[38:18] sn Zedekiah held out this hope of escape until the end and attempted to do so but was unsuccessful (cf. 39:4-5).
[38:19] 84 tn Heb “Chaldeans.” See the study note on 21:4 for explanation.
[38:19] 85 tn Or “and they will badly abuse me.” For the usage of this verb in the situation presupposed see Judg 19:25 and 1 Sam 31:4.
[38:20] 86 tn Heb “Please listen to the voice of the
[38:20] 87 tn Heb “your life [or you yourself] will live.” Compare v. 17 and the translator’s note there for the idiom.
[38:22] 88 tn Heb “And they will say.” The words “taunt you” are supplied in the translation to give the flavor of the words that follow.
[38:22] 89 tn Heb “The men of your friendship incited you and prevailed over you. Your feet are sunk in the mud. They turned backward.” The term “men of your friendship” (cf. BDB 1023 s.v. שָׁלוֹם 5.a) is used to refer to Jeremiah’s “so-called friends” in 20:10, to the trusted friend who deserted the psalmist in Ps 41:10, and to the allies of Edom in Obad 7. According to most commentators it refers here to the false prophets and counselors who urged the king to rebel against Nebuchadnezzar. The verb translated “misled” is a verb that often refers to inciting or instigating someone to do something, often with negative connotations (so BDB 694 s.v. סוּת Hiph.2). It is generally translated “deceive” or “mislead” in 2 Kgs 18:32; 2 Chr 32:11, 15. Here it refers to the fact that his pro-Egyptian counselors induced him to rebel. They have proven too powerful for him and prevailed on him (יָכֹל לְ, yakhol lÿ; see BDB 408 s.v. יָכֹל 2.b) to follow a policy which will prove detrimental to him, his family, and the city. The phrase “your feet are sunk in the mud” is figurative for being entangled in great difficulties (so BDB 371 s.v. טָבַע Hoph and compare the usage in the highly figurative description of trouble in Ps 69:2 [69:3 HT]).
[38:22] sn The taunt song here refers to the fact that Zedekiah had been incited into rebellion by pro-Egyptian nobles in his court who prevailed on him to seek aid from the new Egyptian Pharaoh in 589
[38:23] 90 tn Heb “Chaldeans.” See the study note on 21:4 for explanation.
[38:23] 91 tn Heb “you yourself will not escape from their hand but will be seized by [caught in] the hand of the king of Babylon.” Neither use of “hand” is natural to the English idiom.
[38:23] 92 tc This translation follows the reading of the Greek version and a few Hebrew
[38:24] 93 tn Heb “about these words.”
[38:24] 94 tn Or “so that you will not die.” Or “or you will die.” See the similar construction in 37:20 and the translator’s note there.
[38:24] sn This is probably not a threat that the king himself will kill Jeremiah, but a premonition that if the pro-Egyptian party that was seeking to kill Jeremiah found out about the conversation they would go ahead and kill Jeremiah (cf. 38:2-4).
[38:25] 95 tn The phrase “and what the king said to you” is actually at the end of the verse, but most commentators see it as also under the governance of “tell us” and many commentaries and English versions move the clause forward for the sake of English style as has been done here.
[38:25] 96 tn Or “lest we kill you”; Heb “and we will not kill you,” which as stated in the translator’s note on 37:20 introduces a negative purpose (or result) clause. See 37:20, 38:24 for parallel usage.
[38:26] 97 tn Verses 25-26 form a long compound, complex conditional sentence. The condition is found in v. 25 and contains a long quote. The consequence is found in v. 26 and contains another long quote. The Hebrew sentence literally reads: “And if the officials hear that I have talked with you and come to you and say to you, ‘Please tell us what you said to the king. Do not hide from us and we will not kill you [so that we will not kill you] and [tell us] what the king said to you,’ then tell them.” The sentence has been broken up to better conform with contemporary English style.
[38:26] 98 tn Heb “I was causing to fall [= presenting] my petition before the king not to send me back to Jonathan’s house to die there.” The word “dungeon of” is supplied in the translation to help the reader connect this petition with Jeremiah’s earlier place of imprisonment where the officials had put him with every intention of letting him die there (37:15-16, 20).
[38:26] sn See Jer 37:15-16, 20.
[38:27] 99 tn Heb “All the officials came to Jeremiah and questioned him.”
[38:27] 100 tn Heb “And he reported to them according to all these words which the king had commanded.”
[38:27] 101 tn Heb “And they were silent from him because the word/matter [i.e., the conversation between Jeremiah and the king] had not been heard.” According to BDB 578 s.v. מִן 1.a the preposition “from” is significant in this construction, implying a verb of motion. I.e., “they were [fell] silent [and turned away] from him.”
[38:28] 102 tn Heb “And Jeremiah stayed/remained in the courtyard of the guardhouse…” The translation once again intends to reflect the situation. Jeremiah had a secret meeting with the king at the third entrance to the temple (v. 14). He was returned to the courtyard of the guardhouse (cf. v. 13) after the conversation with the king where the officials came to question him (v. 27). He was not sent back to the dungeon in Jonathan’s house as he feared, but was left confined in the courtyard of the guardhouse.
[38:28] 103 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[38:28] 104 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[38:28] 105 tc The precise meaning of this line and its relation to the context are somewhat uncertain. This line is missing from the Greek and Syriac versions and from a few Hebrew
[39:1] 106 sn 2 Kgs 25:1 and Jer 52:4 give the more precise date of the tenth day of the tenth month of the ninth year which would have been Jan 15, 588
[39:2] 107 sn According to modern reckoning that would have been July 18, 586
[39:3] 108 tn English versions and commentaries differ on the number of officials named here and the exact spelling of their names. For a good discussion of the options see F. B. Huey, Jeremiah, Lamentations (NAC), 341, n. 71. Most commentaries follow the general lead of J. Bright (Jeremiah [AB], 243) as the present translation has done here. However, the second name is not emended on the basis of v. 13 as Bright does, nor is the second Nergal-Sharezer regarded as the same man as the first and the information on the two combined as he does. The first Nergal-Sharezer is generally identified on the basis of Babylonian records as the man who usurped the throne from Nebuchadnezzar’s son, Awel-Marduk or Evil-Merodach as he is known in the OT (Jer 52:31; 2 Kgs 25:27). The present translation renders the two technical Babylonian terms “Rab-Saris” (only in Jer 39:3, 13; 2 Kgs 18:17) and “Rab-Mag” (only in Jer 39:3, 13) as “chief officer” and “high official” without knowing precisely what offices they held. This has been done to give the modern reader some feeling of their high position without specifying exactly what their precise positions were (i.e., the generic has been used for the [unknown] specific).
[39:3] 109 tn Heb “sat.” The precise meaning of this phrase is not altogether clear, but J. Bright (Jeremiah [AB], 243) is undoubtedly correct in assuming that it had to do with setting up a provisional military government over the city.
[39:3] 110 tn The Hebrew style here is typically full or redundant, giving a general subject first and then listing the specifics. The Hebrew text reads: “Then all the officers of the king of Babylon came and sat in the Middle Gate, Nergal-Sharezer…and all the rest of the officers of the king of Babylon.” In the translation the general subject has been eliminated and the list of the “real” subjects used instead; this eliminates the dashes or commas typical of some modern English versions.
[39:3] sn The identification of the location of the Middle Gate is uncertain since it is mentioned nowhere else in the OT.
[39:4] 111 sn The king’s garden is mentioned again in Neh 3:15 in conjunction with the pool of Siloam and the stairs that go down from the city of David. This would have been in the southern part of the city near the Tyropean Valley which agrees with the reference to the “two walls” which were probably the walls on the eastern and western hills.
[39:4] 112 sn Heb “toward the Arabah.” The Arabah was the rift valley north and south of the Dead Sea. Here the intention was undoubtedly to escape across the Jordan to Moab or Ammon. It appears from 40:14; 41:15 that the Ammonites were known to harbor fugitives from the Babylonians.
[39:5] 113 tn Heb “The Chaldeans.” See the study note on 21:4 for explanation.
[39:5] 114 map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.
[39:5] 115 sn 2 Kgs 25:5 and Jer 52:8 mention that the soldiers all scattered from him. That is why the text focuses on Zedekiah here.
[39:5] 116 sn Riblah was a strategic town on the Orontes River in Syria. It was at a crossing of the major roads between Egypt and Mesopotamia. Pharaoh Necho had earlier received Jehoahaz there and put him in chains (2 Kgs 23:33) prior to taking him captive to Egypt. Nebuchadnezzar had set up his base camp for conducting his campaigns against the Palestinian states there and was now sitting in judgment on prisoners brought to him.
[39:7] 117 tn Heb “fetters of bronze.” The more generic “chains” is used in the translation because “fetters” is a word unfamiliar to most modern readers.
[39:8] 118 tn Heb “Chaldean.” See the study note on 21:4 for explanation.
[39:8] 119 tc The reading here is based on an emendation following the parallels in Jer 52:13 and 2 Kgs 25:9. The Hebrew text here does not have “the temple of the
[39:8] 120 sn According to the parallels in 2 Kgs 25:8-9; Jer 52:12-13 this occurred almost a month after the wall was breached and Zedekiah’s failed escape. It took place under the direction of Nebuzaradan, the captain of the king’s special guard who is mentioned in the next verse.
[39:9] 121 tn For the meaning of this phrase see BDB 371 s.v. טַבָּח 2 and compare the usage in Gen 39:1.
[39:9] 122 tc The translation is based on an emendation of the text which leaves out “the rest of the people who were left” as a double writing of the same phrase at the beginning of the verse. Some commentators emend the phrase “the rest of the people who were left” (הַנִּשְׁאָרִים וְאֶת יֶתֶר הָעָם, hannish’arim vÿ’et yeter ha’am) to read “the rest of the craftsmen who were left” (וְאֶת יֶתֶר הָאָמוֹן הַנִּשְׁאָרִים, vÿ’et yeter ha’amon hannish’arim) on the basis of the parallel in Jer 52:15 (which does not have הַנִּשְׁאָרִים, hannish’arim). However, it is easier to explain the phrase as a dittography of the phrase at the beginning (which is exactly the same except הָעִיר [ha’ir] follows it). The text is redundant because it refers twice to the same group of people. The Hebrew text reads: “And the rest of the people who were left in the city and the deserters who had deserted to him and the rest of the people Nebuzaradan, the captain of the guard, carried into exile to Babylon.” The text has also been divided up to create two shorter sentences to better conform with contemporary English style.
[39:10] 123 tn Heb “Nebuzaradan, the captain of the royal guard.” However, the subject is clear from the preceding and contemporary English style would normally avoid repeating the proper name and title.
[39:11] 124 tn Heb “And Nebuchadnezzar king of Babylon commanded concerning Jeremiah by the hand of Nebuzaradan, the captain of the guard, saying.” Since Nebuchadnezzar is at Riblah (v. 6) and Nebuzaradan and the other officers named in the next verse are at Jerusalem, the vav consecutive imperfect should again be translated as a pluperfect (see 38:2 and the translator’s notes there for explanation). For the meaning of “through” or “through the agency of” for the phrase בְּיַד (bÿyad) see BDB 391 s.v. יָד 5.d. The sentence has been broken up to better conform with contemporary English style.
[39:12] 125 tn Heb “Get [or fetch] him.” The referent is supplied for clarity.
[39:12] 126 tn Or “take care of him”; Heb “set your eyes on him.” For the meaning of this idiom see BDB 963 s.v. שִׂים 2.c and compare 24:6 where the phrase “for good” is added.
[39:12] 127 tn Heb “Don’t do anything evil [= harmful] to him.”
[39:13] 128 tn See the translator’s notes on 39:3, 9 for the names and titles here.
[39:14] 129 sn Gedaliah. This is the first reference to this individual whom Nebuchadnezzar appointed governor over the people who were left to live in Judah (cf. 40:5; 2 Kgs 25:22). His father was the man who spoke up for Jeremiah when he was accused of being a false prophet by some of the priests and prophets (26:24). His grandfather was the royal secretary under Josiah who brought the discovery of the book of the law to Josiah’s attention, read it to him, and was involved in helping Josiah institute his reforms (2 Kgs 22:8-10).
[39:14] 130 tn The meaning of the last phrase is uncertain. An alternate translation is “to take him home with him.” The text reads literally “to bring him into the house.” However, it is unclear whether “the house” refers to Jeremiah’s house or to Gedaliah’s. The fact that Nebuzaradan later offers Jeremiah the option of going back to Gedaliah (40:5) suggests that the house is here Gedaliah’s where Jeremiah would be looked out for in accord with Nebuchadnezzar’s command (v. 12).
[39:14] 131 tn Many translate this last clause as a conclusion or summary remark, “So Jeremiah stayed…” However, it is better to translate it as an adversative because it probably refers to the fact that rather than staying with Gedaliah in the governor’s residence Jeremiah stayed among the people. That is how he wound up being led off as a prisoner to Ramah. See further the study note on 40:1. According to IBHS 550 §33.2.1d the vav (ו) consecutive can have either of these values (see examples 11 and 12 for the adversative or contrastive nuance).
[39:15] 132 sn Jer 39:15-18. This incident is out of chronological order (see Jer 38:7-13). It is placed here either due to a desire not to interrupt the sequential ordering of events centering on Jeremiah’s imprisonment and his release (38:14–39:14) or to contrast God’s care and concern for the faithful (Ebed-Melech who, though a foreigner, trusted in God) with his harsh treatment of the faithless (Zedekiah who, though informed of God’s will, was too weak-willed in the face of opposition by his courtiers to carry it out).
[39:15] 133 tn Heb “Now the word of the
[39:16] 134 sn Even though Jeremiah was confined to the courtyard of the guardhouse, he was still free to entertain visitors (32:2, 8). Moreover, Ebed-Melech was an official attached to the royal court and would have had access to the courtyard of the guardhouse (38:7, 13). Jeremiah would not have had to leave the courtyard of the guardhouse to “go and tell” him something.
[39:16] 135 tn Heb “Behold, I will bring to pass my words against this city for evil/disaster and not for good/good fortune.” For the form of the verb מֵבִי ([mevi] Kethib, מֵבִיא [mevi’] Qere) see GKC 206-7 §74.k, where the same form is noted for the Kethib in 2 Sam 5:2; 1 Kgs 21:21; Jer 19:15 all of which occur before a word beginning with א. For the nuance “carry out” (or “bring to pass”) see BDB 99 s.v. בּוֹא Hiph.2.b.
[39:16] 136 tn Heb “And they [= my words for disaster] will come to pass [= happen] before you on that day [i.e., the day that I bring them to pass/carry them out].”
[39:17] 137 tn Heb “But I will rescue you on that day” (referring to the same day mentioned in the preceding verse).
[39:17] 138 tn Heb “Oracle of the
[39:17] 139 sn Some commentators see this as a reference to the princes from whose clutches Ebed-Melech delivered Jeremiah (38:7-13). However, it is clear that in this context it refers to those that he would fear when the
[39:18] 140 sn Heb “you will not fall by the sword.” In the context this would include death in battle and execution as a prisoner of war.
[39:18] 141 tn Heb “your life will be to you for spoil.” For the meaning of this idiom see the study note on 21:9 and compare the usage in 21:9; 38:2; 45:4.
[39:18] 142 tn Heb “Oracle of the
[40:1] 143 tn Heb “The word which came to Jeremiah from the
[40:1] 144 sn Some commentators see the account of Jeremiah’s release here in 40:1-6 as an alternate and contradictory account to that of Jeremiah’s release in 39:11-14. However, most commentators see them as complementary and sequential. Jeremiah had been released from the courtyard of the guardhouse on orders of the military tribunal there shortly after Nebuzaradan got to Jerusalem and passed on Nebuchadnezzar’s orders to them. He had been released to the custody of Gedaliah who was to take him back to the governor’s residence and look after him there. However, Jeremiah remained in Jerusalem among the people there. He was mistakenly rounded up with them and led off as a prisoner to be deported with the rest of the exiles. However, when he got to Ramah which was a staging area for deportees, Nebuzaradan recognized him among the prisoners and released him a second time.
[40:1] 145 tn Heb “when he took him and he was in chains.” The subject is probably Nebuzaradan or the indefinite third singular (GKC 460 §144.d). The Kethib of the word for בָּאזִקִּים (ba’ziqqim) is to be explained as a secondary formation with prosthetic א (aleph) from the normal word for “fetter” (זֵק, zeq) according to HALOT 27 s.v. אֲזִקִּים (see GKC 70 §19.m and 235-36 §85.b for the phenomenon).
[40:1] 146 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[40:3] 147 tn Heb “Because you [masc. pl.] sinned against the
[40:4] 148 tn The verb here is an example of the perfect of resolve where the speaker announces his intention to do something according to IBHS 488-89 §30.5.1d. The word “Jeremiah” is supplied in the translation to avoid the possible misunderstanding that the you is still plural.
[40:4] 149 tn Or “look out for you.” See 39:12 and the translator’s note there.
[40:4] 150 tn Or “Stay here”; Heb “Forbear.” The imperative is used in a permissive sense; “you may forbear.” See GKC 324 §110.b and compare usage in Gen 50:6.
[40:4] 151 tn Heb “See all the land [or the whole land] is before you.” For this idiom see BDB 817 s.v. פָּנֶה II.4.a(f) and compare the usage in Gen 20:15; 47:6.
[40:4] 152 tn Heb “Unto the good and the right in your eyes to go, go there.”
[40:5] 153 tc Or “Before Jeremiah could answer, the captain of the guard added.” Or “But if you remain, then go back.” The meaning of the first part of v. 5 is uncertain. The text is either very cryptic here or is corrupt, perhaps beyond restoration. The Hebrew text reads, “and he was not yet turning and return to Gedaliah” (וְעוֹדֶנּוּ לֹא־יָשׁוּב וְשֻׁבָה אֶל־גְּדַלְיָה) which is very cryptic. The Greek version lacks everything in v. 4 after “I will look out for you” and begins v. 5 with “But if not, run, return to Gedaliah” (= וְאִם לֹא רוּץ וְשֻׁבָה אֶל־גְּדַלְיָה). The Latin version reads the same as the Hebrew in v. 4 but reads “and don’t come with me but stay with Gedaliah” (= a possible Hebrew text of וְעִמָּדִי לֹא תָּשׁוּב וְשֵׁבָה אֶת־גְּדַלְיָה). The Syriac version reads “But if you are remaining then return to Gedaliah” (reading a possible Hebrew text of יֹשֵׁב וְשֻׁבָה אֶל־גְּדַלְיָה וְעוֹדְךָ לֻא with an abnormal writing of a conditional particle normally written לוּ [lu] and normally introducing conditions assumed to be untrue or reading וְעוֹדְךָ לְיֹשֵׁב וְשֻׁבָה אֶל־גְּדַלְיָה with an emphatic לְ [lÿ, see IBHS 211-12 §11.2.10i] and an informally introduced condition). NRSV does not explain the Hebrew base for its reading but accepts the Syriac as the original. It does appear to be the most likely alternative if the Hebrew is not accepted. However, the fact that none of the versions agree and all appear to be smoother than the Hebrew text suggests that they were dealing with an awkward original that they were trying to smooth out. Hence it is perhaps best to retain the Hebrew and make the best sense possible out of it. The most common reading of the Hebrew text as it stands is “and while he was not yet turning [= but before he was able to turn (to go)] [Nebuzaradan continued], ‘Go back to Gedaliah.’” (The imperfect in this case is an imperfect of capability [see IBHS 507 §31.4c, examples 2, 4, 5].) That is the reading that is adopted here. REB and TEV appear to accept a minor emendation of the verb “turn to leave” (יָשׁוּב, yashuv, a Qal imperfect) to “answer” (יָשִׁיב, yashiv, a Hiphil imperfect with an elided object [see BDB 999 s.v. שׁוּב Hiph.3 and compare 2 Chr 10:16]). All of this shows that the meaning of the text at this point is very uncertain.
[40:5] 154 tn Heb “set him over/ made him overseer over.” See BDB 823-24 s.v. פָּקִיד Hiph.1 and compare usage in Gen 39:4-5.
[40:5] 155 tn Heb “Go back to Gedaliah…and live with him among the people.” The long Hebrew sentence has been restructured to better conform with contemporary English style.
[40:6] 156 sn Mizpah. It is generally agreed that this is the Mizpah that was on the border between Benjamin and Judah. It was located approximately eight miles north of Jerusalem and had been an important military and religious center from the time of the judges on (cf., e.g., Judg 20:1-3; 1 Sam 7:5-14; 1 Sam 10:17; 1 Kgs 15:22). It was not far from Ramah which was approximately four miles north of Jerusalem.
[40:6] 157 tn Heb “So Jeremiah went to Gedaliah…and lived with him among the people who had been left in the land.” The long Hebrew sentence has been divided in two to better conform with contemporary English style.
[40:7] 158 tn Heb “set him over/ made him overseer over.” See BDB 823-24 s.v. פָּקִיד Hiph.1 and compare usage in Gen 39:4-5.
[40:7] 159 sn Compare Jer 39:10.
[40:8] 160 tn Verse 6 consists of a very long conditional clause whose main clause is found in v. 7. The text reads literally “When all the officers of the forces who were in the countryside heard, they and their men, that the king of Babylon had appointed Gedaliah…over the land and that he had committed to him men, women, and children, even from the poorest of the land from those who had not been carried off into exile to Babylon, they came.” The sentence has been broken up to better conform with contemporary English style. The phrase “the forces who were in the countryside” has been translated to reflect the probable situation, i.e., they had escaped and were hiding in the hills surrounding Jerusalem waiting for the Babylonians to leave (cf. Judg 6:2).
[40:8] 161 sn The name of these officers is given here because some of them become important to the plot of the subsequent narrative, in particular, Ishmael and Johanan. Ishmael was a member of the royal family (41:1). He formed an alliance with the king of Ammon, assassinated Gedaliah, killed the soldiers stationed at Mizpah and many of Gedaliah’s followers, and attempted to carry off the rest of the people left at Mizpah to Ammon (40:13; 41:1-3, 10). Johanan was the leading officer who sought to stop Ishmael from killing Gedaliah (40:13-16) and who rescued the Jews that Ishmael was trying to carry off to Ammon (41:11-15). He along with another man named Jezaniah and these other officers were the leaders of the Jews who asked for Jeremiah’s advice about what they should do after Ishmael had killed Gedaliah (43:1-7).
[40:9] 162 tn The words “so as to give them some assurance of safety” are not in the text but are generally understood by all commentators. This would be a case of substitution of cause for effect, the oath, put for the effect, the assurance of safety (NJPS translates directly “reassured them”).
[40:9] 163 tn Heb “Chaldeans.” See the study note on 21:4 for explanation.
[40:10] 164 tn Heb “Chaldeans.” See the study note on 21:4 for explanation.
[40:10] 165 tn Heb “summer fruit.” “Summer fruit” is meaningless to most modern readers; dates and figs are what is involved.
[40:10] 166 tn This plus “Things will go well with you” is in essence the substance of the oath. The pronouns are emphatic, “And I, behold I will stay…and you, you may gather.” The imperatives in the second half of the verse are more a form of permission than of command or advice (cf. NJPS, REB, TEV and compare the usage in 40:4 and the references in the translator’s note there).
[40:12] 167 tn Heb “summer fruit.” “Summer fruit” is meaningless to most modern readers; dates and figs are what is involved.
[40:14] 168 tn The translation is intended to reflect the emphasizing infinitive absolute before the finite verb.
[40:15] 169 tn Heb “Why should he kill you?” However, this is one of those cases listed in BDB 554 s.v. מָה 4.d(b) where it introduces a question introducing rhetorically the reason why something should not be done. In cases like this BDB notes that it approximates the meaning “lest” and is translated in Greek by μήποτε (mhpote) or μή (mh) as the Greek version does here. Hence it is separated from the preceding and translated “otherwise” for the sake of English style.
[40:16] 170 tn Heb “this thing.”
[40:16] 171 tn Heb “is false” or “is a lie.”
[41:1] 172 sn It is not altogether clear whether this is in the same year that Jerusalem fell or not. The wall was breached in the fourth month (= early July; 39:2) and Nebuzaradan came and burned the palace, the temple, and many of the houses and tore down the wall in the fifth month (= early August; 52:12). That would have left time between the fifth month and the seventh month (October) to gather in the harvest of grapes, dates and figs, and olives (40:12). However, many commentators feel that too much activity takes place in too short a time for this to have been in the same year and posit that it happened the following year or even five years later when a further deportation took place, possibly in retaliation for the murder of Gedaliah and the Babylonian garrison at Mizpah (52:30). The assassination of Gedaliah had momentous consequences and was commemorated in one of the post exilic fast days lamenting the fall of Jerusalem (Zech 8:19).
[41:3] 173 sn All the Judeans. This can scarcely refer to all the Judeans who had rallied around Gedaliah at Mizpah because v. 10 later speaks of Ishmael carrying off “the rest of the people who were at Mizpah.” Probably what is meant is “all the Judeans and Babylonian soldiers” that were also at the meal. It is possible that this meal was intended to seal a covenant between Gedaliah and Ishmael of Ishmael’s allegiance to Gedaliah and his Babylonian overlords (cf. Gen 26:30-31; 31:53-54; Exod 24:11). In any case, this act of treachery and deceit was an extreme violation of the customs of hospitality practiced in the ancient Near East.
[41:3] 174 tn Heb “Chaldean.” See the study note on 21:4 for explanation. There are two cases of apposition with the repetition of the preposition or of the sign of the accusative in this verse, e.g., “who were with him, [namely] with Gedaliah” and “all the Chaldeans who happened to be there, [namely] the soldiers.”
[41:3] 175 tn Heb “were found there.” For this nuance of the verb see BDB 594 s.v. מָצָא Niph.2.c.
[41:5] 176 sn Shechem, Shiloh, and Samaria were all cities in the northern kingdom of Israel with important religious and political histories. When Israel was destroyed in 722
[41:5] map For the location of Samaria see Map2 B1; Map4 D3; Map5 E2; Map6 A4; Map7 C1.
[41:5] 177 tn The words “to show they were mourning” are not in the text but are implicit in the acts. They are supplied in the translation for clarification for readers who may not be familiar with ancient mourning customs.
[41:5] 178 tn The words “in Jerusalem” are not in the text but are implicit. They are supplied in the translation for clarity.
[41:5] map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[41:6] 179 tn Heb “he was weeping/crying.” The translation is intended to better reflect the situation.
[41:6] 180 tn Heb “Come to Gedaliah the son of Ahikam.” The words that are supplied in the translation are implicit to the situation and are added for clarity.
[41:7] 181 tn The words “and threw their bodies” result from the significant use of the preposition אֶל (’el, so GKC 384 §119.gg and BDB 39 s.v. אֶל 1). Hence the suggestion in BHS (fn a) that the Syriac and two Greek
[41:8] 182 tn Heb “But there were ten men found among them and they said.” However, for the use of “were found” = “be, happened to be” see BDB 594 s.v. מָצָא 2.c and compare the usage in 41:3.
[41:8] 183 tn This sentence is a good example of the elliptical nature of some of the causal connections in the Hebrew Bible. All the Hebrew says literally is “For we have hidden stores of wheat, barley, olive oil, and honey in a field.” However, it is obvious that they are using this as their bargaining chip to prevent Ishmael and his men from killing them. For the use of “for” (כִּי, ki) for such elliptical thoughts see BDB 473-74 s.v. כִּי 3.c.
[41:8] 184 tn Or “So he refrained from killing them”; Heb “he refrained and did not kill them.”
[41:8] 185 tn Heb “in the midst of their brothers/fellow countrymen.”
[41:9] 186 tc The translation here follows the reading of the Greek version. The meaning of the Hebrew is uncertain; some understand it to mean “because of Gedaliah [i.e., to cover up the affair with Gedaliah]” and others understand it to mean “alongside of Gedaliah.” The translation presupposes that the Hebrew text reads בּוֹר גָּדוֹל הוּא (bor gadol hu’) in place of בְּיַד־גְּדַלְיָהוּ הוּא (bÿyad-gÿdalyahu). The meaning of בְּיַד (bÿyad) does not fit any of the normal ones given for this expression and those who retain the Hebrew text normally explain it as an unparalleled use of “because” or “in the affair of” (so NJPS) or a rare use meaning “near, by the side of “ (see BDB 391 s.v. יָד 5.d where only Ps 141:6 and Zech 4:12 are cited. BDB themselves suggest reading with the Greek version as the present translation does [so BDB 391 s.v. יָד 5.c(3)]). For the syntax presupposed by the Greek text which has been followed consult IBHS 298 §16.3.3d and 133 §8.4.2b. The first clause is a classifying clause with normal order of subject-predicate-copulative pronoun and it is followed by a further qualifying relative clause.
[41:9] 187 sn It is generally agreed that the cistern referred to here is one of several that Asa dug for supplying water as part of the defense system constructed at Mizpah (cf. 1 Kgs 15:22; 2 Chr 16:6).
[41:9] 188 tn Or “with corpses”; Heb “with the slain.”
[41:10] 189 tn Heb “the daughters of the king.” Most commentators do not feel that this refers to the actual daughters of Zedekiah since they would have been too politically important to have escaped exile with their father. As noted in the translator’s note on 36:26 this need not refer to the actual daughters of the king but may refer to other royal daughters, i.e., the daughters of other royal princes.
[41:11] 190 tn Or “crimes,” or “evil things”; Heb “the evil.”
[41:12] 191 tn Heb “the many [or great] waters.” This is generally identified with the pool of Gibeon mentioned in 2 Sam 2:13.
[41:13] 192 tn Heb “all the people who were with Ishmael.” However, this does not refer to his own troops but to those he had taken with him from Mizpah, i.e., the captives. The phrase is specifically clarified in the next verse, i.e. “the people whom Ishmael had taken captive from Mizpah.” Hence the phrase is translated here according to sense, not according to the literal wording.
[41:17] 193 tn Heb “Chaldeans.” See the study note on 21:4 for explanation.
[41:17] 194 sn Geruth Kimham is nowhere else mentioned in the Bible and its precise location is unknown. Many commentators relate the second part of the name to the name of the son of David’s benefactor when he fled from Absalom (2 Sam 19:38-39) and see this as a reference to an estate that David assigned this son as reward for his father’s largess. Gibeon was about six miles northwest of Jerusalem and Benjamin is approximately the same distance southwest of it. Hence, the people mentioned here had not traveled all that far.
[41:17] 195 map For location see Map5 B1; Map7 E2; Map8 E2; Map10 B4.
[41:18] 196 tn Verses 16-18a are a long complex sentence in the Hebrew text with some rather awkward placement of qualifying terms. In the Hebrew text these verses read: “41:16 And he took, Johanan…and all the army officers with him, all the people who were left alive which he [Johanan] had taken back from Ishmael son of Nethaniah from Mizpah after he [Ishmael] had killed Gedaliah…men, men of war, and women and children and court officials which he [Johanan] had brought back from Gibeon 41:17 and they went and they stayed at Geruth Kimham…to go to enter Egypt 41:18 because of the Chaldean because they were afraid of them because Ishmael…” The sentence has been broken down and restructured to reflect all the relevant data in shorter sentences which better conform with contemporary English style. There are a couple of places where the text and syntax are debated. Many modern English versions and commentaries read “They led off/took control of/took all survivors of the people whom Ishmael…had taken captive [reading שָׁבָה ֹאתָם (shavah ’otam) in place of הֵשִׁיב מֵאֵת (heshiv me’et), “whom he (Johanan) had taken back/rescued from Ishmael] from Mizpah after he had…” This is a decidedly smoother text but there is no manuscript or versional evidence for it and so it has been rejected here. Some commentators and English versions see the words “men of war” (“soldiers”) following the word “men” as appositional to that word and hence see only one category. However, there are no parallels to these words used in this kind of apposition. So the translation reflects two categories.
[42:1] 197 sn Jezaniah son of Hoshaiah may have been the same as the Jezaniah son of the Maacathite mentioned in 40:8. The title “the Maacathite” would identify the locality from which his father came, i.e., a region in northern Transjordan east of Lake Huleh. Many think he is also the same man who is named “Azariah” in Jer 43:2 (the Greek version has Azariah both here and in 43:2). It was not uncommon for one man to have two names, e.g., Uzziah who was also named Azariah (compare 2 Kgs 14:21 with 2 Chr 26:1).
[42:1] 198 tn Or “without distinction,” or “All the people from the least important to the most important”; Heb “from the least to the greatest.” This is a figure of speech that uses polar opposites as an all-inclusive designation of everyone without exception (i.e., it included all the people from the least important or poorest to the most important or richest.)
[42:2] 199 tn Heb “please let our petition fall before you.” For the idiom here see 37:20 and the translator’s note there.
[42:2] 200 tn Heb “on behalf of us, [that is] on behalf of all this remnant.”
[42:2] sn This refers to the small remnant of people who were left of those from Mizpah who had been taken captive by Ishmael after he had killed Gedaliah and who had been rescued from him at Gibeon. There were other Judeans still left in the land of Judah who had not been killed or deported by the Babylonians.
[42:2] 201 tn Heb “For we are left a few from the many as your eyes are seeing us.” The words “used to be” are not in the text but are implicit. These words are supplied in the translation for clarity and smoothness of English style.
[42:4] 202 tn Heb “I have heard” = “I agree.” For this nuance of the verb see BDB 1034 s.v. שָׁמַע Qal.1.j and compare the usage in Gen 37:27 and Judg 11:17 listed there.
[42:4] 203 tn Heb “all the word which the
[42:5] 204 tn Heb “do according to all the word which.”
[42:6] 205 tn Heb “Whether good or whether evil we will hearken to the voice of the
[42:8] 206 tn Or “without distinction,” or “All the people from the least important to the most important”; Heb “from the least to the greatest.” This is a figure of speech that uses polar opposites as an all-inclusive designation of everyone without exception (i.e., it included all the people from the least important or poorest to the most important or richest.)
[42:9] 207 tn Heb “Thus says the
[42:9] sn Their “request” is that Jeremiah would tell them where to go and what to do (v. 3).
[42:10] 208 tn The word “just” is intended to reflect the infinitive absolute before the finite verb emphasizing here the condition rather than the verb root (see Joüon 2:423 §123.g, and compare the usage in Exod 15:26). The form looks like the infinitive absolute of the verb שׁוּב (shuv), but all the versions interpret it as though it is from יָשַׁב (yashav) which is the root of the verb that follows it. Either this is a textual error of the loss of a י (yod) or this is one of the cases that GKC 69 §19.i list as the possible loss of a weak consonant at the beginning of a word.
[42:10] 209 tn Or “I will firmly plant you in the land,” or “I will establish you.” This is part of the metaphor that has been used of God (re)establishing Israel in the land. See 24:6; 31:28; 32:41.
[42:11] 210 sn See Jer 41:18 for their reason for fear.
[42:11] 211 tn Heb “oracle of the
[42:14] 212 tn Heb “see [or experience] war.”
[42:14] 213 tn Heb “hear the sound of the trumpet.” The trumpet was used to gather the troops and to sound the alarm for battle.
[42:14] 214 tn Jer 42:13-14 are a long complex condition (protasis) whose consequence (apodosis) does not begin until v. 15. The Hebrew text of vv. 13-14 reads: 42:13 “But if you say [or continue to say (the form is a participle)], ‘We will not stay in this land’ with the result that you do not obey [or “more literally, do not hearken to the voice of] the
[42:15] 215 tn Heb “Yahweh of armies, the God of Israel.” See the study note on 2:19 for the translation and significance of this title.
[42:15] 216 tn Heb “set your face to.” See Jer 42:17; 44:11; Dan 11:17; 2 Kgs 12:17 (12:18 HT) for parallel usage.
[42:16] 217 tn Or “will follow you right into Egypt,” or “will dog your steps all the way to Egypt”; Heb “cling after.” This is the only case of this verb with this preposition in the Qal stem. However, it is used with this preposition several times in the Hiphil, all with the meaning of “to pursue closely.” See BDB 180 s.v. דָּבַק Hiph.2 and compare Judg 20:45; 1 Sam 14:22; 1 Chr 10:2.
[42:16] 218 tn The repetition of the adverb “there” in the translation of vv. 14, 16 is to draw attention to the rhetorical emphasis on the locale of Egypt in the original text of both v. 14 and v. 16. In v. 14 they say, “to the land of Egypt we will go…and there we will live.” In v. 16 God says, “wars…there will catch up with you…the hunger…there will follow after you…and there you will die.” God rhetorically denies their focus on Egypt as a place of safety and of relative prosperity. That can only be found in Judah under the protective presence of the
[42:18] 220 tn Heb “Yahweh of armies, the God of Israel.” See the study note on 2:19 for the translation and significance of this title.
[42:18] 221 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[42:18] 222 tn See the study note on 24:9 and the usage in 29:22 for the meaning and significance of this last phrase.
[42:18] 223 tn Or “land.” The reference is, of course, to the land of Judah.
[42:19] 224 tn Heb “Know for certain that I warn you…” The idea of “for certain” is intended to reflect the emphatic use of the infinitive absolute before the volitive use of the imperfect (see IBHS 587-88 §35.3.1h and 509 §31.5b). The substitution “of this:” for “that” has been made to shorten the sentence in conformity with contemporary English style.
[42:20] 226 tn Heb “you are erring at the cost of your own lives” (BDB 1073 s.v. תָּעָה Hiph.3 and HALOT 1626 s.v. תָּעָה Hif 4, and cf. BDB 90 s.v. בְּ 3 and see parallels in 1 Kgs 2:23; 2 Sam 23:17 for the nuance of “at the cost of your lives”). This fits the context better than “you are deceiving yourselves” (KBL 1035 s.v. תָּעָה Hif 4). The reading here follows the Qere הִתְעֵיתֶם (hit’etem) rather than the Kethib which has a metathesis of י (yod) and ת (tav), i.e., הִתְעֵתֶים. The Greek text presupposes הֲרֵעֹתֶם (hare’otem, “you have done evil”), but that reading is generally rejected as secondary.
[42:20] 227 tn Heb “According to all which the
[42:21] 229 tn The words “what he said” are not in the text but are implicit and seem necessary for clarity.
[42:21] 230 tn Heb “But you have not hearkened to the voice of [idiomatic for “obeyed” see BDB 1034 s.v. שָׁמַע Qal.1.m] the
[43:1] 231 tn This sentence contains an emphasis that is impossible to translate into idiomatic English that would not sound redundant. In Hebrew the sentence reads: “When Jeremiah finished [the temporal subordination is left out here because it would make the sentence too long] telling all the people all the words [or all the things] which the
[43:2] 232 sn See the study note on 42:1 for the possible identification of this man with Jezaniah son of Hoshaiah and Jezaniah the son of the Maacathite.
[43:3] 233 tn Or “is inciting you against us.”
[43:3] 234 tn Heb “in order to give us into the hands of the Chaldeans.” The substitution “he wants to” as the equivalent of the purpose clause has been chosen to shorten the sentence to better conform with contemporary English style.
[43:3] 235 tn Heb “Chaldeans.” See the study note on 21:4 for explanation.
[43:5] 236 sn These are the people who are referred to in Jer 40:11-12.
[43:6] 237 tn Heb “the daughters of the king.” See the translator’s note on 41:10.
[43:6] 238 sn This refers to the group mentioned in Jer 40:7 and 41:10. The two groups together constituted all the people who were at Mizpah when Gedaliah was murdered, had been taken captive by Ishmael, had been rescued by Johanan and the other army officers, and had consulted Jeremiah at Geruth Chimham.
[43:7] 239 sn This had been their intention all along (41:17). Though they consulted the
[43:7] 240 sn Tahpanhes was an important fortress city on the northern border of Egypt in the northeastern Nile delta. It is generally equated with the Greek city of Daphne. It has already been mentioned in 2:16 in conjunction with Memphis (the Hebrew name is “Noph”) as a source of soldiers who did violence to the Israelites in the past.
[43:8] 241 tn Heb “The word of the
[43:9] 242 tn Heb “Take some large stones in your hands.”
[43:9] 243 tn The meaning of the expression “mortar of the clay pavement” is uncertain. The noun translated “mortar” occurs only here and the etymology is debated. Both BDB 572 s.v. מֶלֶט and KBL 529 s.v. מֶלֶט give the meaning “mortar.” The noun translated “clay pavement” is elsewhere used of a “brick mold.” Here BDB 527 s.v. מַלְבֵּן 2 gives “quadrangle” and KBL 527 s.v. מַלְבֵּן 2 gives “terrace of bricks.” HALOT 558 s.v. מֶלֶט and מַלְבֵּן 2 give “loamy soil” for both words, seeing the second noun as a dittography or gloss of the first (see also note c in BHS).
[43:9] 244 sn All the commentaries point out that this was not Pharaoh’s (main) palace but a governor’s residence or other government building that Pharaoh occupied when he was in Tahpanhes.
[43:9] 245 tn Heb “in Tahpanhes in the eyes of the men of Judah.”
[43:10] 246 sn This is another of those symbolic prophecies of Jeremiah which involved an action and an explanation. Compare Jer 19, 27.
[43:10] 247 tn Heb “Yahweh of armies, the God of Israel.” Compare 7:3 and see the study note on 2:19 for explanation of the translation and significance of this title.
[43:10] 248 tn Heb “send and take/fetch.”
[43:10] 249 sn See the study note on Jer 25:9 for the use of this epithet for foreign rulers. The term emphasizes God’s sovereignty over history.
[43:10] 250 tn The Greek version reads the verbs in this sentence as third person, “he will set,” and second person, “you have buried.” This fits the context better but it is difficult to explain how the Hebrew could have arisen from this smoother reading. The figure of substitution (metonymy of cause for effect) is probably involved: “I will have him set” and “I have had you bury.” The effect of these substitutions is to emphasize the sovereignty of God.
[43:10] 251 tn The meaning of this word is uncertain. The word here (שַׁפְרִירוֹ [shafriro] Qere, שַׁפְרוּרוֹ [shafruro] Kethib) occurs only here in the Hebrew Bible. According to the lexicons it refers to either the carpet for his throne or the canopy over it. See, e.g., HALOT 1510 s.v. שַׁפְרִיר.
[43:11] 252 tn As in 15:2 the Hebrew is very brief and staccato-like: “those to death to death, and those to captivity to captivity, and those to the sword to the sword.” As in 15:2 most commentaries and English versions assume that the word “death” refers to death by disease. See the translator’s note on 15:2 and compare also 18:21 where the sword is distinctly connected with “war” or “battle” and is distinct from “killed by death [i.e., disease].”
[43:12] 253 tc The translation follows the Greek, Syriac, and Latin versions. The Hebrew text reads: “I will set fire to.” While it would be possible to explain the first person subject here in the same way as in the two verbs in v. 12b, the corruption of the Hebrew text is easy to explain here as a metathesis of two letters, י (yod) and ת (tav). The Hebrew reads הִצַּתִּי (hitsatti) and the versions presuppose הִצִּית (hitsit).
[43:12] 254 tn Heb “burn them or carry them off as captives.” Some of the commentaries and English versions make a distinction between the objects of the verbs, i.e., burn the temples and carry off the gods. However, the burning down of the temples is referred to later in v. 13.
[43:12] sn It was typical in the ancient Near East for the images of the gods of vanquished nations to be carried off and displayed in triumphal procession on the return from battle to show the superiority of the victor’s gods over those of the vanquished (cf., e.g., Isa 46:1-2).
[43:12] 255 tn Or “he will take over Egypt as easily as a shepherd wraps his cloak around him.” The translation follows the interpretation of HALOT 769 s.v. II ָעטָה Qal, the Greek translation, and a number of the modern commentaries (e.g., J. A. Thompson, Jeremiah [NICOT], 671). The only other passage where that translation is suggested for this verb is Isa 22:17 according to HAL. The alternate translation follows the more normal meaning of עָטָה (’atah; cf. BDB 741 s.v. I עָטָה Qal which explains “so completely will it be in his power”). The fact that the subject is “a shepherd” lends more credence to the former view though there may be a deliberate double meaning playing on the homonyms (cf. W. L. Holladay, Jeremiah [Hermeneia], 2:302).
[43:12] 256 tn Heb “in peace/wholeness/well-being/safety [shalom].”
[43:13] 257 sn It is generally agreed that the temple of the sun was located in Heliopolis, which is elsewhere referred to as On (cf. Gen 41:45). It was the center for the worship of Amon-Re, the Egyptian sun god, and was famous for its obelisks (conical shaped pillars) dedicated to that god. It was located about 6 miles (10 km) northeast of modern-day Cairo.
[44:1] 258 tn Heb “The word came to Jeremiah concerning.” Though the phrase “from the
[44:1] 259 sn The first three cities, Migdol, Tahpanhes, and Memphis, are located in Northern or Lower Egypt. Memphis (Heb “Noph”) was located south of Heliopolis (which was referred to earlier as “the temple of the sun”) and was about fourteen miles (23 km) south of Cairo. For the identification and location of Tahpanhes see the study note on Jer 43:7. The location of Migdol has been debated but is tentatively identified with a border fortress about twenty-five miles (42 km) east-northeast of Tahpanhes. The “region of southern Egypt” is literally “the land of Pathros,” the long Nile valley extending north and south between Cairo and Aswan (biblical Syene). For further information see the discussion in G. L. Keown, P. J. Scalise, T. G. Smothers, Jeremiah 26-52 (WBC), 262-63. Reference here is to Judean exiles who had fled earlier as well as to those from Mizpah who were led into Egypt by Johanan and the other arrogant men (43:3, 5).
[44:2] 260 tn Heb “Yahweh of armies, the God of Israel.” Compare 7:3 and see the study note on 2:19 for explanation and translation of this title.
[44:2] 261 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[44:2] 262 tn Heb “Behold, they are in ruins this day and there is no one living in them.”
[44:3] 263 tn Heb “they.” The referent must be supplied from the preceding, i.e., Jerusalem and all the towns of Judah. “They” are those who have experienced the disaster and are distinct from those being addressed and their ancestors (44:3b).
[44:3] 264 tn Heb “thus making me angry.” However, this is a good place to break the sentence to create a shorter sentence that is more in keeping with contemporary English style.
[44:3] 265 tn Heb “by going to offer sacrifice in serving/worshiping.” The second לְ (lamed) + infinitive is epexegetical of the first (cf. IBHS 608-9 §36.2.3e).
[44:3] 266 tn Heb “fathers” (also in vv. 9, 10, 17, 21).
[44:3] 267 sn Compare Jer 19:4 for the same thought and see also 7:9.
[44:4] 268 tn See 7:13 for an explanation of this idiom and compare 7:25; 25:4; 26:5; 29:19; 35:15 for similar references to the persistent warnings of the prophets.
[44:4] 269 tn Heb “sent…over again, saying, ‘Do not do this terrible thing that I hate.’” The indirect quote has been used to shorten the sentence and eliminate one level of embedded quotes.
[44:4] sn This refers to the worship of other gods mentioned in the previous verse.
[44:5] 270 tn There appears to be a deliberate shift in the pronouns used in vv. 2-5. “You” refers to the people living in Egypt who are being addressed (v. 2) and to the people of present and past generations to whom the
[44:5] 271 tn Heb “They did not listen or incline their ear [= pay attention] by turning from their wickedness by not sacrificing to other gods.” The לְ (lamed) + the negative + the infinitive is again epexegetical. The sentence has been restructured and more idiomatic English expressions have been used to better conform with contemporary English style but an attempt has been made to retain the basic relationships of subordination.
[44:7] 272 tn Heb “Yahweh, the God of armies, the God of Israel.” Compare 35:17; 38:17 and for the title “God of armies” see the study note on 2:19.
[44:8] 273 tn Heb “the works of your hands.” Here the phrase is qualified by the epexegetical לְ (lamed) + infinitive, לְקַטֵּר (lÿqatter, “by sacrificing [to other gods]”). For further discussion on the use of this phrase see the translator’s note on 25:6.
[44:8] 274 tn Heb “a curse.” For the meaning of this phrase see the translator’s note on 24:9 and see the usage in 24:9; 25:18; 26:6; 29:22.
[44:8] 275 tn Verses 7b-8 are all one long, complex sentence governed by the interrogative “Why.” The Hebrew text reads: “Why are you doing great harm to your souls [= “yourselves” (cf. BDB 660 s.v. נֶפֶשׁ 4.b[6])] so as to cut off [= destroy] from yourselves man and woman, child and baby [the terms are collective singulars and are to be interpreted as plurals] from the midst of Judah so as not to leave to yourselves a remnant by making me angry with the works of your hands by sacrificing to other gods in the land of Egypt where you have come to live so as to cut off [an example of result rather than purpose after the particle לְמַעַן (lÿma’an; see the translator’s note on 25:7)] yourselves and so that you may become a curse and an object of ridicule among all the nations of the earth.” The sentence has been broken down and restructured to better conform with contemporary English style. An attempt has been made to retain an equivalent for all the subordinations and qualifying phrases.
[44:8] sn What is being threatened is not the total destruction of a remnant of Judah. Jeremiah recognizes those who have been carried off to Babylon as well as other places as seeds for a new beginning (e.g., 24:5-6; 29:14; 30:3). But he denies here that any of those who have gone to Egypt and are continuing to practice idolatry will be among them. All of them will be cut off (i.e., destroyed) from the midst of Judah so that not a remnant of them will be left.
[44:9] 276 tn Heb “his.” This should not be viewed as a textual error but as a distributive singular use of the suffix, i.e., the wives of each of the kings of Judah (cf. GKC 464 §145.l and compare the usage in Isa 2:8; Hos 4:8).
[44:10] 277 tn Heb “they” but as H. Freedman (Jeremiah [SoBB], 284) notes the third person is used here to include the people just referred to as well as the current addressees. Hence “your people” or “the people of Judah.” It is possible that the third person again reflects the rhetorical distancing that was referred to earlier in 35:16 (see the translator’s note there for explanation) in which case one might translate “you have shown,” and “you have not revered.”
[44:10] 278 tn Heb “to set before.” According to BDB 817 s.v. פָּנֶה II.4.b(g) this refers to “propounding to someone for acceptance or choice.” This is clearly the usage in Deut 30:15, 19; Jer 21:8 and is likely the case here. However, to translate literally would not be good English idiom and “proposed to” might not be correctly understood, so the basic translation of נָתַן (natan) has been used here.
[44:11] 279 tn Heb “Behold I am setting my face against you for evil/disaster.” For the meaning of the idiom “to set the face to/against” see the translator’s note on 42:15 and compare the references listed there.
[44:11] 280 tn Heb “and to destroy all Judah.” However, this statement must be understood within the rhetoric of the passage (see vv. 7-8 and the study note on v. 8) and within the broader context of the
[44:12] 281 tn Heb “they set their face to go.” Compare 44:11 and 42:14 and see the translator’s note at 42:15.
[44:12] 282 tn Heb “fall by the sword.”
[44:12] 283 tn Or “All of them without distinction,” or “All of them from the least important to the most important”; Heb “From the least to the greatest.” See the translator’s note on 42:1 for the meaning of this idiom.
[44:12] 284 tn See the study note on 24:9 and the usage in 29:22 for the meaning and significance of this last phrase.
[44:12] sn See Jer 42:18 for parallel usage.
[44:14] 285 tn Heb “There shall not be an escapee or a survivor to the remnant of Judah who came to sojourn there in the land of Egypt even to return to the land of Judah which they are lifting up their souls [= “longing/desiring” (BDB 672 s.v. נָשָׂא Piel.2)] to return to live there; for none shall return except fugitives.” The long, complex Hebrew original has been broken up and restructured to better conform with contemporary English style. Another possible structure would be “None of the Judean remnant who have come to live in the land of Egypt will escape or survive. None of them will escape or survive to return to the land of Judah where they long to return to live. Indeed (emphatic use of כִּי [ki]; cf. BDB 472 s.v. כִּי 1.e) none of them shall return except a few fugitives.” This verse is a good example of rhetorical hyperbole where a universal negative does not apply to absolutely all the particulars. Though the
[44:15] 286 tn The translation is very interpretive at several key points: Heb “Then all the men who were aware that their wives were sacrificing to other gods and all their wives who were standing by, a great crowd/congregation, and all the people who were living in the land of Egypt in Pathros answered, saying.” It is proper to assume that the phrase “a great crowd” is appositional to “all the men…and their wives….” It is also probably proper to assume that the phrase “who were standing by” is unnecessary to the English translation. What is interpretive is the assumption that the “and all the people who were living in Egypt in Pathros” is explicative of “the great crowd” and that the phrase “in Pathros” is conjunctive and not appositional. Several commentaries and English versions (e.g., J. A. Thompson, Jeremiah [NICOT], 678-79, n. 2; NJPS) assume that the phrase is descriptive of a second group, i.e., all the Jews from Pathros in Egypt (i.e., southern Egypt [see the study note on 44:1]). Those who follow this interpretation generally see this as a gloss (see Thompson, 678, n. 2, and also W. L. Holladay, Jeremiah [Hermeneia], 2:279, n. 15b). It is probably better to assume that the phrase is explicative and that “all” is used in the same rhetorical way that it has been used within the chapter, i.e., “all” = representatives of all. Likewise the phrase “in Pathros” should be assumed to be conjunctive as in the Syriac translation and as suggested by BHS fn c since Jeremiah’s answer in vv. 24, 26 is directed to all the Judeans living in Egypt.
[44:16] 287 tn Heb “the word [or message] you have spoken to us in the name of the
[44:17] 288 tn Heb “that went out of our mouth.” I.e., everything we said, promised, or vowed.
[44:17] 289 tn Heb “sacrifice to the Queen of Heaven and pour out drink offerings to her.” The expressions have been combined to simplify and shorten the sentence. The same combination also occurs in vv. 18, 19.
[44:17] sn See the translator’s note and the study note on 7:18 for the problem of translation and identification of the term translated here “the goddess called the Queen of Heaven.”
[44:17] 290 tn Heb “saw [or experienced] no disaster/trouble/harm.”
[44:18] 291 tn Heb “we have been consumed/destroyed by sword or by starvation.” The “we” cannot be taken literally here since they are still alive.
[44:18] sn What is being contrasted here is the relative peace and prosperity under the reign of Manasseh, who promoted all kinds of pagan cults including the worship of astral deities (2 Kgs 21:2-9), and the disasters that befell Judah after the reforms of Josiah, which included the removal of all the cult images and altars from Jerusalem and Judah (2 Kgs 23:4-15). The disasters included the death of Josiah himself at the battle of Megiddo, the deportation of his son Jehoahaz to Egypt, the death of Jehoiakim, the deportation of Jehoiachin (Jeconiah) and many other Judeans in 597
[44:19] 292 tc The words “And the women added” are not in the Hebrew text. They are, however, implicit in what is said. They are found in the Syriac version and in one recension of the Greek version. W. L. Holladay (Jeremiah [Hermeneia], 2:279, n. 19a) suggests that these words are missing from the Hebrew text because of haplography, i.e., that the scribe left out וַהַנָּשִׁים אָמְרוּ כִי (vahannashim ’omru khi) because his eye jumped from the ו at the beginning to the כִּי (ki) that introduced the temporal clause and left out everything in between. It is, however, just as likely, given the fact that there are several other examples of quotes which have not been formally introduced in the book of Jeremiah, that the words were not there and are supplied by these two ancient versions as a translator’s clarification.
[44:19] 293 tn Or “When we sacrificed and poured out drink offering to the Queen of Heaven and made cakes in her image, wasn’t it with the knowledge and approval of our husbands?” Heb “When we sacrificed to the Queen of Heaven and poured out drink offerings [for the use of לְ (lamed) + the infinitive construct to carry on the tense of the preceding verb see BDB 518 s.v. לְ 7.b(h)] to her, did we make cakes to make an image of her and pour out drink offerings apart from [i.e., “without the knowledge and consent of,” so BDB 116 s.v. בִּלְעֲדֵי b(a)] our husbands?” The question expects a positive answer and has been rendered as an affirmation in the translation. The long, complex Hebrew sentence has again been broken in two and restructured to better conform with contemporary English style.
[44:19] sn According to Jer 7:18-19 it was not only with the full knowledge and approval of their husbands but also with their active participation. Most of the commentaries call attention to the fact that what is being alluded to here is that a woman’s vow had to have her husband’s conscious approval to have any validity (cf. Num 30:7-16 and see the reference to the vow in v. 17).
[44:20] 294 tn Heb “And Jeremiah said to all the people, to the men and to the women, namely to all the people who answered him a word.” The appositional phrases have been combined to eliminate what would be redundant to a modern reader.
[44:21] 295 tn The words “to other gods” are not in the text but are implicit from the context (cf. v. 17). They are supplied in the translation for clarity. It was not the act of sacrifice that was wrong but the recipient.
[44:21] 296 tn Heb “The sacrifices which you sacrificed in the towns of Judah and in the streets of Jerusalem, you and your fathers, your kings and your leaders and the people of the land, did not the
[44:22] 297 tn Heb “And/Then the
[44:23] 298 tn Heb “Because you have sacrificed and you have sinned against the
[44:24] 299 tn Heb “and to all the women.” The “and” (ו, vav) is to be explained here according to BDB 252 s.v. וַ 1.a. The focus of the address that follows is on the women. See the translator’s note on the next verse.
[44:25] 300 tn Or “You and your wives.” The text and referent here is uncertain because of the confusing picture that the alternation of pronouns presents in this verse. Three of the main verbs are second feminine plurals and one of them is second masculine plural. All the pronominal suffixes on the nouns are second masculine plurals. The Hebrew text reads: “You [masc. pl.] and your [masc. pl.] wives have spoken [2nd fem. pl.; תְּדַבֵּרְנָה, tÿdabberÿnah] with your [masc. pl.] mouth and you have fulfilled [masc. pl.; מִלֵּאתֶם, mille’tem] with your [masc. pl.] hands, saying, ‘We [common gender] will certainly carry out….’ Indeed fulfill [2nd fem. pl.; תָּקִימְנָה, taqimnah] your [masc. pl.] vows and indeed carry out [2nd fem. pl.; תַעֲשֶׂינָה, ta’asenah] your [masc. pl.] vows.” Older commentaries, such as K&D 22:165, explain the feminine verbs as a matter of the women being the principle subject. Most all modern commentaries (e.g., J. A. Thompson, J. Bright, W. L. Holladay, and G. L. Keown, P. J. Scalise, T. G. Smothers) follow the reading of the Greek version which reads “you women” (= אַתֵּנָה הַנָּשִּׁים, [’attenah hannashim]) in place of “you and your wives” (אַתֶּם וּנְשֵׁיכֶם, ’attem unÿshekhem) in the Hebrew. None of them, however, explain the use of the 2nd masc. plurals here. This is possibly a case where the masculine forms are used in the place of the feminine due to the dislike of Hebrew to use the feminine plural forms (cf. GKC 459 §144.a and 466 §145.t). This seems all the more probable when 2nd fem. pl. verbs are qualified by nouns with 2nd masc. pl. suffixes. The translation here follows this interpretation of the masc. pl. forms and reads “you women” with the Greek version in place of “you and your wives” and sees the referents throughout as the women.
[44:25] 301 tn Heb “Carry out your vows!”
[44:25] sn The commands here are, of course, sarcastic and not meant to be taken literally.
[44:26] 302 tn Heb “Therefore.” This particle quite often introduces the announcement of judgment after an indictment or accusation of a crime. That is its function here after the statement of cause in vv. 24-25. However, it would not sound right after the immediately preceding ironical or sarcastic commands to go ahead and fulfill their vows. “But” is a better transition unless one wants to paraphrase “Therefore, since you are so determined to do that….”
[44:26] 303 tn Heb “Behold I swear by…that my name will no more be pronounced in the mouth of any man of Judah in all the land of Egypt saying, ‘As the Lord Yahweh lives.’” The sentence has been broken up and restructured to better conform with contemporary English style and the significance of pronouncing the name has been interpreted for the sake of readers who might not be familiar with this biblical idiom.
[44:26] sn They will no longer be able to invoke his name in an oath because they will all be put to death (v. 27; cf. vv. 11-14).
[44:27] 304 tn Heb “Behold I.” For the use of this particle see the translator’s note on 1:6. Here it announces the reality of a fact.
[44:27] 305 tn Heb “Behold, I am watching over them for evil/disaster/harm not for good/prosperity/ blessing.” See a parallel usage in 31:28.
[44:28] 306 tn Heb “The survivors of the sword will return from the land of Egypt to the land of Judah few in number [more literally, “men of number”; for the idiom see BDB 709 s.v. מִסְפָּר 1.a].” The term “survivors of the sword” may be intended to represent both those who survive death in war or death by starvation or disease, a synecdoche of species for all three genera.
[44:28] sn This statement shows that the preceding “none,” “never again,” “all” in vv. 26-27 are rhetorical hyperbole. Not all but almost all; very few would survive. The following statement implies that the reason that they are left alive is to bear witness to the fact that the
[44:28] 307 tn Heb “will stand,” i.e., in the sense of being fulfilled, proving to be true, or succeeding (see BDB 878 s.v. קוּם 7.g).
[44:29] 308 tn Heb “oracle of the
[44:29] 309 tn Heb “This will be to you the sign, oracle of the
[44:30] 310 tn Heb “Thus says the
[44:30] 311 sn Hophra ruled over Egypt from 589-570
