Yeremia 32:1--36:32
Konteks32:1 In the tenth year that Zedekiah was ruling over Judah the Lord spoke to Jeremiah. 1 That was the same as the eighteenth year of Nebuchadnezzar.
32:2 Now at that time, 2 the armies of the king of Babylon were besieging Jerusalem. 3 The prophet Jeremiah was confined in the courtyard of the guardhouse 4 attached to the royal palace of Judah. 32:3 For King Zedekiah 5 had confined Jeremiah there after he had reproved him for prophesying as he did. He had asked Jeremiah, “Why do you keep prophesying these things? Why do you keep saying that the Lord says, ‘I will hand this city over to the king of Babylon? I will let him capture it. 6 32:4 King Zedekiah of Judah will not escape from the Babylonians. 7 He will certainly be handed over to the king of Babylon. He must answer personally to the king of Babylon and confront him face to face. 8 32:5 Zedekiah will be carried off to Babylon and will remain there until I have fully dealt with him. 9 I, the Lord, affirm it! 10 Even if you 11 continue to fight against the Babylonians, 12 you cannot win.’”
32:6 So now, Jeremiah said, “The Lord told me, 13 32:7 ‘Hanamel, the son of your uncle Shallum, will come to you soon. He will say to you, “Buy my field at Anathoth because you are entitled 14 as my closest relative to buy it.”’ 15 32:8 Now it happened just as the Lord had said! My cousin Hanamel 16 came to me in the courtyard of the guardhouse. He said to me, ‘Buy my field which is at Anathoth in the territory of the tribe of Benjamin. Buy it for yourself since you are entitled as my closest relative to take possession of it for yourself.’ When this happened, I recognized that the Lord had indeed spoken to me. 32:9 So I bought the field at Anathoth from my cousin Hanamel. I weighed out seven ounces of silver and gave it to him to pay for it. 17 32:10 I signed the deed of purchase, 18 sealed it, and had some men serve as witnesses to the purchase. 19 I weighed out the silver for him on a scale. 32:11 There were two copies of the deed of purchase. One was sealed and contained the order of transfer and the conditions of purchase. 20 The other was left unsealed. 32:12 I took both copies of the deed of purchase 21 and gave them to Baruch son of Neriah, the son of Mahseiah. I gave them to him in the presence 22 of my cousin 23 Hanamel, the witnesses who had signed the deed of purchase, and all the Judeans who were housed in the courtyard of the guardhouse. 32:13 In the presence of all these people I instructed Baruch, 32:14 ‘The Lord God of Israel who rules over all 24 says, “Take these documents, both the sealed copy of the deed of purchase and the unsealed copy. Put them in a clay jar so that they may be preserved for a long time to come.”’ 25 32:15 For the Lord God of Israel who rules over all 26 says, “Houses, fields, and vineyards will again be bought in this land.”’ 27
32:16 “After I had given the copies of the deed of purchase to Baruch son of Neriah, I prayed to the Lord, 32:17 ‘Oh, Lord God, 28 you did indeed 29 make heaven and earth by your mighty power and great strength. 30 Nothing is too hard for you! 32:18 You show unfailing love to thousands. 31 But you also punish children for the sins of their parents. 32 You are the great and powerful God who is known as the Lord who rules over all. 33 32:19 You plan great things and you do mighty deeds. 34 You see everything people do. 35 You reward each of them for the way they live and for the things they do. 36 32:20 You did miracles and amazing deeds in the land of Egypt which have had lasting effect. By this means you gained both in Israel and among humankind a renown that lasts to this day. 37 32:21 You used your mighty power and your great strength to perform miracles and amazing deeds and to bring great terror on the Egyptians. By this means you brought your people Israel out of the land of Egypt. 38 32:22 You kept the promise that you swore on oath to their ancestors. 39 You gave them a land flowing with milk and honey. 40 32:23 But when they came in and took possession of it, they did not obey you or live as you had instructed them. They did not do anything that you commanded them to do. 41 So you brought all this disaster on them. 32:24 Even now siege ramps have been built up around the city 42 in order to capture it. War, 43 starvation, and disease are sure to make the city fall into the hands of the Babylonians 44 who are attacking it. 45 Lord, 46 you threatened that this would happen. Now you can see that it is already taking place. 47 32:25 The city is sure to fall into the hands of the Babylonians. 48 Yet, in spite of this, 49 you, Lord God, 50 have said to me, “Buy that field with silver and have the transaction legally witnessed.”’” 51
32:26 The Lord answered Jeremiah. 52 32:27 “I am the Lord, the God of all humankind. There is, indeed, nothing too difficult for me. 53 32:28 Therefore I, the Lord, say: 54 ‘I will indeed hand 55 this city over to King Nebuchadnezzar of Babylon and the Babylonian army. 56 They will capture it. 32:29 The Babylonian soldiers 57 that are attacking this city will break into it and set it on fire. They will burn it down along with the houses where people have made me angry by offering sacrifices to the god Baal and by pouring out drink offerings to other gods on their rooftops. 58 32:30 This will happen because the people of Israel and Judah have repeatedly done what displeases me 59 from their earliest history until now 60 and because they 61 have repeatedly made me angry by the things they have done. 62 I, the Lord, affirm it! 63 32:31 This will happen because 64 the people of this city have aroused my anger and my wrath since the time they built it until now. 65 They have made me so angry that I am determined to remove 66 it from my sight. 32:32 I am determined to do so because the people of Israel and Judah have made me angry with all their wickedness – they, their kings, their officials, their priests, their prophets, and especially the people of Judah and the citizens of Jerusalem 67 have done this wickedness. 68 32:33 They have turned away from me instead of turning to me. 69 I tried over and over again 70 to instruct them, but they did not listen and respond to correction. 71 32:34 They set up their disgusting idols in the temple which I have claimed for my own 72 and defiled it. 32:35 They built places of worship for the god Baal in the Valley of Ben Hinnom so that they could sacrifice their sons and daughters to the god Molech. 73 Such a disgusting practice was not something I commanded them to do! It never even entered my mind to command them to do such a thing! So Judah is certainly liable for punishment.’ 74
32:36 “You and your people 75 are right in saying, ‘War, 76 starvation, and disease are sure to make this city fall into the hands of the king of Babylon.’ 77 But now I, the Lord God of Israel, have something further to say about this city: 78 32:37 ‘I will certainly regather my people from all the countries where I will have exiled 79 them in my anger, fury, and great wrath. I will bring them back to this place and allow them to live here in safety. 32:38 They will be my people, and I will be their God. 80 32:39 I will give them a single-minded purpose to live in a way that always shows respect for me. They will want to do that for 81 their own good and the good of the children who descend from them. 32:40 I will make a lasting covenant 82 with them that I will never stop doing good to them. 83 I will fill their hearts and minds with respect for me so that 84 they will never again turn 85 away from me. 32:41 I will take delight in doing good to them. I will faithfully and wholeheartedly plant them 86 firmly in the land.’
32:42 “For I, the Lord, say: 87 ‘I will surely bring on these people all the good fortune that I am hereby promising them. I will be just as sure to do that as I have been in bringing all this great disaster on them. 88 32:43 You and your people 89 are saying that this land will become desolate, uninhabited by either people or animals. You are saying that it will be handed over to the Babylonians. 90 But fields 91 will again be bought in this land. 92 32:44 Fields will again be bought with silver, and deeds of purchase signed, sealed, and witnessed. This will happen in the territory of Benjamin, the villages surrounding Jerusalem, the towns in Judah, the southern hill country, the western foothills, and southern Judah. 93 For I will restore them to their land. 94 I, the Lord, affirm it!’” 95
33:1 The Lord spoke 96 to Jeremiah a second time while he was still confined in the courtyard of the guardhouse. 97 33:2 “I, the Lord, do these things. I, the Lord, form the plan to bring them about. 98 I am known as the Lord. I say to you, 33:3 ‘Call on me in prayer and I will answer you. I will show you great and mysterious 99 things which you still do not know about.’ 33:4 For I, the Lord God of Israel, have something more to say about the houses in this city and the royal buildings which have been torn down for defenses against the siege ramps and military incursions of the Babylonians: 100 33:5 ‘The defenders of the city will go out and fight with the Babylonians. 101 But they will only fill those houses and buildings with the dead bodies of the people that I will kill in my anger and my wrath. 102 That will happen because I have decided to turn my back on 103 this city on account of the wicked things they have done. 104 33:6 But I will most surely 105 heal the wounds of this city and restore it and its people to health. 106 I will show them abundant 107 peace and security. 33:7 I will restore Judah and Israel 108 and will rebuild them as they were in days of old. 109 33:8 I will purify them from all the sin that they committed against me. I will forgive all their sins which they committed in rebelling against me. 110 33:9 All the nations will hear about all the good things which I will do to them. This city will bring me fame, honor, and praise before them for the joy that I bring it. The nations will tremble in awe at all the peace and prosperity that I will provide for it.’ 111
33:10 “I, the Lord, say: 112 ‘You and your people are saying 113 about this place, “It lies in ruins. There are no people or animals in it.” That is true. The towns of Judah and the streets of Jerusalem 114 will soon be desolate, uninhabited either by people or by animals. But happy sounds will again be heard in these places. 33:11 Once again there will be sounds 115 of joy and gladness and the glad celebrations of brides and grooms. 116 Once again people will bring their thank offerings to the temple of the Lord and will say, “Give thanks to the Lord who rules over all. For the Lord is good and his unfailing love lasts forever.” 117 For I, the Lord, affirm 118 that I will restore the land to what it was 119 in days of old.’ 120
33:12 “I, the Lord who rules over all, say: 121 ‘This place will indeed lie in ruins. There will be no people or animals in it. But there will again be in it and in its towns sheepfolds where shepherds can rest their sheep. 33:13 I, the Lord, say that shepherds will once again count their sheep as they pass into the fold. 122 They will do this in all the towns in the southern hill country, the western foothills, the southern hill country, the territory of Benjamin, the villages surrounding Jerusalem, and the towns of Judah.’ 123
33:14 “I, the Lord, affirm: 124 ‘The time will certainly come when I will fulfill my gracious promise concerning the nations of Israel and Judah. 125 33:15 In those days and at that time I will raise up for them a righteous descendant 126 of David.
“‘He will do what is just and right in the land. 33:16 Under his rule Judah will enjoy safety 127 and Jerusalem 128 will live in security. At that time Jerusalem will be called “The Lord has provided us with justice.” 129 33:17 For I, the Lord, promise: “David will never lack a successor to occupy 130 the throne over the nation of Israel. 131 33:18 Nor will the Levitical priests ever lack someone to stand before me and continually offer up burnt offerings, sacrifice cereal offerings, and offer the other sacrifices.”’” 132
33:19 The Lord spoke further to Jeremiah. 133 33:20 “I, Lord, make the following promise: 134 ‘I have made a covenant with the day 135 and with the night that they will always come at their proper times. Only if you people 136 could break that covenant 33:21 could my covenant with my servant David and my covenant with the Levites ever be broken. So David will by all means always have a descendant to occupy his throne as king and the Levites will by all means always have priests who will minister before me. 137 33:22 I will make the children who follow one another in the line of my servant David very numerous. I will also make the Levites who minister before me very numerous. I will make them all as numerous as the stars in the sky and as the sands which are on the seashore.’” 138
33:23 The Lord spoke still further to Jeremiah. 139 33:24 “You have surely noticed what these people are saying, haven’t you? They are saying, 140 ‘The Lord has rejected the two families of Israel and Judah 141 that he chose.’ So they have little regard that my people will ever again be a nation. 142 33:25 But I, the Lord, make the following promise: 143 I have made a covenant governing the coming of day and night. I have established the fixed laws governing heaven and earth. 33:26 Just as surely as I have done this, so surely will I never reject the descendants of Jacob. Nor will I ever refuse to choose one of my servant David’s descendants to rule over the descendants of Abraham, Isaac, and Jacob. Indeed, 144 I will restore them 145 and show mercy to them.”
34:1 The Lord spoke to Jeremiah while King Nebuchadnezzar of Babylon was attacking Jerusalem 146 and the towns around it with a large army. This army consisted of troops from his own army and from the kingdoms and peoples of the lands under his dominion. 147 34:2 The Lord God of Israel told Jeremiah 148 to go and give King Zedekiah of Judah a message. He told Jeremiah 149 to tell him, “The Lord says, ‘I am going to 150 hand this city over to the king of Babylon and he will burn it down. 34:3 You yourself will not escape his clutches, but will certainly be captured and handed over to him. You must confront the king of Babylon face to face and answer to him personally. 151 Then you must go to Babylon. 34:4 However, listen to what I, the Lord, promise you, King Zedekiah of Judah. I, the Lord, promise that 152 you will not die in battle or be executed. 153 34:5 You will die a peaceful death. They will burn incense at your burial just as they did at the burial of your ancestors, the former kings who preceded you. 154 They will mourn for you, saying, “Poor, poor master!” 155 Indeed, you have my own word on this. 156 I, the Lord, affirm it!’” 157
34:6 The prophet Jeremiah told all this to King Zedekiah of Judah in Jerusalem. 34:7 He did this while the army of the king of Babylon was attacking Jerusalem and the cities of Lachish and Azekah. He was attacking these cities because they were the only fortified cities of Judah which were still holding out. 158
34:8 The Lord spoke to Jeremiah after King Zedekiah had made a covenant 159 with all the people in Jerusalem 160 to grant their slaves their freedom. 34:9 Everyone was supposed to free their male and female Hebrew slaves. No one was supposed to keep a fellow Judean enslaved. 161 34:10 All the people and their leaders had agreed to this. They had agreed to free their male and female slaves and not keep them enslaved any longer. They originally complied with the covenant and freed them. 162 34:11 But later 163 they had changed their minds. They had taken back their male and female slaves that they had freed and forced them to be slaves again. 164 34:12 That was when the Lord spoke to Jeremiah, 165 34:13 “The Lord God of Israel has a message for you. 166 ‘I made a covenant with your ancestors 167 when I brought them out of Egypt where they had been slaves. 168 It stipulated, 169 34:14 “Every seven years each of you must free any fellow Hebrews who have sold themselves to you. After they have served you for six years, you shall set them free.” 170 But your ancestors did not obey me or pay any attention to me. 34:15 Recently, however, you yourselves 171 showed a change of heart and did what is pleasing to me. You granted your fellow countrymen their freedom and you made a covenant to that effect in my presence in the house that I have claimed for my own. 172 34:16 But then you turned right around 173 and showed that you did not honor me. 174 Each of you took back your male and female slaves whom you had freed as they desired, and you forced them to be your slaves again. 175 34:17 So I, the Lord, say: “You have not really obeyed me and granted freedom to your neighbor and fellow countryman. 176 Therefore, I will grant you freedom, the freedom 177 to die in war, or by starvation or disease. I, the Lord, affirm it! 178 I will make all the kingdoms of the earth horrified at what happens to you. 179 34:18 I will punish those people who have violated their covenant with me. I will make them like the calf they cut in two and passed between its pieces. 180 I will do so because they did not keep the terms of the covenant they made in my presence. 181 34:19 I will punish the leaders of Judah and Jerusalem, the court officials, 182 the priests, and all the other people of the land who passed between the pieces of the calf. 183 34:20 I will hand them over to their enemies who want to kill them. Their dead bodies will become food for the birds and the wild animals. 184 34:21 I will also hand King Zedekiah of Judah and his officials over to their enemies who want to kill them. I will hand them over to the army of the king of Babylon, even though they have temporarily withdrawn from attacking you. 185 34:22 For I, the Lord, affirm that 186 I will soon give the order and bring them back to this city. They will fight against it and capture it and burn it down. I will also make the towns of Judah desolate so that there will be no one living in them.”’”
35:1 The Lord spoke to Jeremiah when Jehoiakim 187 son of Josiah was ruling over Judah. 188 35:2 “Go to the Rechabite community. 189 Invite them to come into one of the side rooms 190 of the Lord’s temple and offer them some wine to drink.” 35:3 So I went and got Jaazaniah son of Jeremiah the grandson of Habazziniah, his brothers, all his sons, and all the rest of the Rechabite community. 35:4 I took them to the Lord’s temple. I took them into the room where the disciples of the prophet Hanan son of Igdaliah stayed. 191 That room was next to the one where the temple officers stayed and above the room where Maaseiah son of Shallum, one of the doorkeepers 192 of the temple, stayed. 35:5 Then I set cups and pitchers full of wine in front of the members of the Rechabite community and said to them, “Have some wine.” 193 35:6 But they answered, “We do not drink wine because our ancestor Jonadab son of Rechab commanded us not to. He told us, ‘You and your children must never drink wine. 35:7 Do not build houses. Do not plant crops. Do not plant a vineyard or own one. 194 Live in tents all your lives. If you do these things you will 195 live a long time in the land that you wander about on.’ 196 35:8 We and our wives and our sons and daughters have obeyed everything our ancestor Jonadab commanded us. We have never drunk wine. 197 35:9 We have not built any houses to live in. We do not own any vineyards, fields, or crops. 35:10 We have lived in tents. We have obeyed our ancestor Jonadab and done exactly as he commanded us. 198 35:11 But when King Nebuchadnezzar of Babylon invaded the land we said, ‘Let’s get up and go to Jerusalem 199 to get away from the Babylonian 200 and Aramean armies.’ That is why we are staying here in Jerusalem.”
35:12 Then the Lord spoke to Jeremiah. 35:13 The Lord God of Israel who rules over all 201 told him, “Go and speak to the people of Judah and the citizens of Jerusalem. Tell them, 202 ‘I, the Lord, say: 203 “You must learn a lesson from this 204 about obeying what I say! 205 35:14 Jonadab son of Rechab ordered his descendants not to drink wine. His orders have been carried out. 206 To this day his descendants have drunk no wine because they have obeyed what their ancestor commanded them. But I 207 have spoken to you over and over again, 208 but you have not obeyed me! 35:15 I sent all my servants the prophets to warn you over and over again. They said, “Every one of you, stop doing the evil things you have been doing and do what is right. 209 Do not pay allegiance to other gods 210 and worship them. Then you can continue to live in this land that I gave to you and your ancestors.” But you did not pay any attention or listen to me. 35:16 Yes, 211 the descendants of Jonadab son of Rechab have carried out the orders that their ancestor gave them. But you people 212 have not obeyed me! 35:17 So I, the Lord, the God who rules over all, the God of Israel, say: 213 “I will soon bring on Judah and all the citizens of Jerusalem all the disaster that I threatened to bring on them. I will do this because I spoke to them but they did not listen. I called out to them but they did not answer.”’”
35:18 Then Jeremiah spoke to the Rechabite community, “The Lord God of Israel who rules over all 214 says, ‘You have obeyed the orders of your ancestor Jonadab. You have followed all his instructions. You have done exactly as he commanded you.’ 35:19 So the Lord God of Israel who rules over all says, ‘Jonadab son of Rechab will never lack a male descendant to serve me.’” 215
36:1 The Lord spoke to Jeremiah in the fourth year 216 that Jehoiakim son of Josiah was ruling over Judah. 217 36:2 “Get a scroll. 218 Write on it everything I have told you to say 219 about Israel, Judah, and all the other nations since I began to speak to you in the reign of Josiah until now. 220 36:3 Perhaps when the people of Judah hear about all the disaster I intend to bring on them, they will all stop doing the evil things they have been doing. 221 If they do, I will forgive their sins and the wicked things they have done.” 222
36:4 So Jeremiah summoned Baruch son of Neriah. Then Jeremiah dictated to Baruch everything the Lord had told him to say and Baruch wrote it all down in a scroll. 223 36:5 Then Jeremiah told Baruch, “I am no longer allowed to go 224 into the Lord’s temple. 36:6 So you go there the next time all the people of Judah come in from their towns to fast 225 in the Lord’s temple. Read out loud where all of them can hear you what I told you the Lord said, which you wrote in the scroll. 226 36:7 Perhaps then they will ask the Lord for mercy and will all stop doing the evil things they have been doing. 227 For the Lord has threatened to bring great anger and wrath against these people.” 228
36:8 So Baruch son of Neriah did exactly what the prophet Jeremiah had told him to do. He read what the Lord had said from the scroll in the temple of the Lord. 229 36:9 All the people living in Jerusalem 230 and all the people who came into Jerusalem from the towns of Judah came to observe a fast before the Lord. The fast took place in the ninth month of the fifth year that Jehoiakim son of Josiah was ruling over Judah. 231 36:10 At that time Baruch went into the temple of the Lord. He stood in the entrance of the room of Gemariah the son of Shaphan who had been the royal secretary. 232 That room was in the upper court 233 near the entrance of the New Gate. 234 There, where all the people could hear him, he read from the scroll what Jeremiah had said. 235
36:11 Micaiah, who was the son of Gemariah and the grandson of Shaphan, heard Baruch read from the scroll everything the Lord had said. 236 36:12 He went down to the chamber of the royal secretary in the king’s palace and found all the court officials in session there. Elishama 237 the royal secretary, Delaiah son of Shemaiah, Elnathan son of Achbor, 238 Gemariah son of Shaphan, Zedekiah son of Hananiah, and all the other officials were seated there. 36:13 Micaiah told them everything he had heard Baruch read from the scroll in the hearing of the people. 239 36:14 All the officials sent Jehudi, who was the son of Nethaniah and the grandson of Cushi, to Baruch. They ordered him to tell Baruch, “Come here and bring with you 240 the scroll you read in the hearing of the people.” 241 So Baruch son of Neriah went to them, carrying the scroll in his hand. 242 36:15 They said to him, “Please sit down and read it to us.” So Baruch sat down and read it to them. 243 36:16 When they had heard it all, 244 they expressed their alarm to one another. 245 Then they said to Baruch, “We must certainly give the king a report about everything you have read!” 246 36:17 Then they asked Baruch, “How did you come to write all these words? Do they actually come from Jeremiah’s mouth?” 247 36:18 Baruch answered, “Yes, they came from his own mouth. He dictated all these words to me and I wrote them down in ink on this scroll.” 248 36:19 Then the officials said to Baruch, “You and Jeremiah must go and hide. You must not let anyone know where you are.” 249
36:20 The officials put the scroll in the room of Elishama, the royal secretary, for safekeeping. 250 Then they went to the court and reported everything 251 to the king. 252 36:21 The king sent Jehudi to get the scroll. He went and got it from the room of Elishama, the royal secretary. Then he himself 253 read it to the king and all the officials who were standing around him. 36:22 Since it was the ninth month of the year, the king was sitting in his winter quarters. 254 A fire was burning in the firepot in front of him. 255 36:23 As soon as Jehudi had read three or four columns 256 of the scroll, the king 257 would cut them off with a penknife 258 and throw them on the fire in the firepot. He kept doing so until the whole scroll was burned up in the fire. 259 36:24 Neither he nor any of his attendants showed any alarm when they heard all that had been read. Nor did they tear their clothes to show any grief or sorrow. 260 36:25 The king did not even listen to Elnathan, Delaiah, and Gemariah, who had urged him not to burn the scroll. 261 36:26 He also ordered Jerahmeel, who was one of the royal princes, 262 Seraiah son of Azriel, and Shelemiah son of Abdeel to arrest the scribe Baruch and the prophet Jeremiah. However, the Lord hid them.
36:27 The Lord spoke to Jeremiah after Jehoiakim had burned the scroll containing what Jeremiah had spoken and Baruch had written down. 263 36:28 “Get another 264 scroll and write on it everything 265 that was written on the original scroll 266 that King Jehoiakim of Judah burned. 36:29 Tell King Jehoiakim of Judah, ‘The Lord says, “You burned the scroll. You asked 267 Jeremiah, ‘How dare you write in this scroll that the king of Babylon will certainly come and destroy this land and wipe out all the people and animals on it?’” 268 36:30 So the Lord says concerning King Jehoiakim of Judah, “None of his line will occupy the throne of David. 269 His dead body will be thrown out to be exposed to scorching heat by day and frost by night. 270 36:31 I will punish him and his descendants and the officials who serve him for the wicked things they have done. 271 I will bring on them, the citizens of Jerusalem, 272 and the people of Judah all the disaster that I threatened to do to them. I will punish them because I threatened them but they still paid no heed.”’” 273 36:32 Then Jeremiah got another scroll and gave it to the scribe Baruch son of Neriah. As Jeremiah dictated, Baruch wrote on this scroll everything that had been on the scroll that King Jehoiakim of Judah burned in the fire. They also added on this scroll several other messages of the same kind. 274
[32:1] 1 tn Heb “The word which came to Jeremiah from the
[32:1] sn The dating formulas indicate that the date was 588/87
[32:2] 2 sn Jer 32:2-5 are parenthetical, giving the background for the actual report of what the
[32:2] 3 sn According to Jer 39:1 the siege began in Zedekiah’s ninth year (i.e., in 589/88
[32:2] map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[32:2] 4 tn Heb “the courtyard of the guarding” or “place of guarding.” This expression occurs only in the book of Jeremiah (32:2, 8, 12; 33:1; 37:21; 38:6, 12, 28; 39:14, 15) and in Neh 3:25. It is not the same as an enclosed prison which is where Jeremiah was initially confined (37:15-16; literally a “house of imprisoning” [בֵּית הָאֵסוּר, bet ha’esur] or “house of confining” [בֵּית הַכֶּלֶא, bet hakkele’]). It is said to have been in the palace compound (32:2) near the citadel or upper palace (Neh 3:25). Though it was a place of confinement (32:2; 33:1; 39:15) Jeremiah was able to receive visitors, e.g., his cousin Hanamel (32:8) and the scribe Baruch (32:12), and conduct business there (32:12). According to 32:12 other Judeans were also housed there. A cistern of one of the royal princes, Malkijah, was located in this courtyard, so this is probably not a “prison compound” as NJPS interpret but a courtyard adjacent to a guardhouse or guard post (so G. L. Keown, P. J. Scalise, T. G. Smothers, Jeremiah 26-52 [WBC], 151, and compare Neh 12:39 where reference is made to a Gate of the Guard/Guardhouse) used here for housing political prisoners who did not deserve death or solitary confinement as some of the officials though Jeremiah did.
[32:3] 5 tn Heb “Zedekiah king of Judah.”
[32:3] 6 tn The translation represents an attempt to break up a very long Hebrew sentence with several levels of subordination and embedded quotations and also an attempt to capture the rhetorical force of the question “Why…” which is probably an example of what E. W. Bullinger (Figures of Speech, 953-54) calls a rhetorical question of expostulation or remonstrance (cf. the note on 26:9 and compare also the question in 36:29. In all three of these cases NJPS translates “How dare you…” which captures the force nicely). The Hebrew text reads, “For Zedekiah king of Judah had confined him, saying, ‘Why are you prophesying, saying, “Thus says the
[32:4] 7 tn Heb “The Chaldeans.” See the study note on 21:4 for further explanation.
[32:4] 8 tn Heb “his [Zedekiah’s] mouth will speak with his [Nebuchadnezzar’s] mouth and his eyes will see his eyes.” The verbs here are an obligatory imperfect and its vav consecutive perfect equivalent. (See IBHS 508-9 §31.4g for discussion and examples of the former and IBHS 528 §32.2.1d, n. 16, for the latter.)
[32:5] 9 tn This is the verb (פָּקַד, paqad) that has been met with several times in the book of Jeremiah, most often in the ominous sense of “punish” (e.g., 6:15; 11:22; 23:24) but also in the good sense of “resume concern for” (e.g., 27:22; 29:10). Here it is obviously in the ominous sense referring to his imprisonment and ultimate death (52:11).
[32:5] sn Compare Jer 34:2-3 for this same prophecy. The incident in Jer 34:1-7 appears to be earlier than this one. Here Jeremiah is confined to the courtyard of the guardhouse; there he appears to have freedom of movement.
[32:5] 10 tn Heb “Oracle of the
[32:5] 11 sn The pronouns are plural here, referring to the people of Judah and Jerusalem. Jeremiah had counseled that they surrender (cf. 27:12; 21:8-10) because they couldn’t succeed against the Babylonian army even under the most favorable circumstances (37:3-10).
[32:5] 12 tn Heb “The Chaldeans.” See the study note on 21:4 for further explanation.
[32:6] 13 tn Heb “The word of the
[32:7] 14 tn Heb “your right.” The term מִשְׁפָּט (mishpat) here and in v. 8 refers to legal entitlement for the option to purchase a property (BDB 1049 s.v. מִשְׁפָּט 5; cf. Deut 21:17).
[32:7] 15 sn Underlying this request are the laws of redemption of property spelled out in Lev 25:25-34 and illustrated in Ruth 4:3-4. Under these laws, if a property owner became impoverished and had to sell his land, the nearest male relative had the right and duty to buy it so that it would not pass out of the use of the extended family. The land, however, would not actually belong to Jeremiah because in the year of Jubilee it reverted to its original owner. All Jeremiah was actually buying was the right to use it (Lev 25:13-17). Buying the field, thus, did not make any sense (thus Jeremiah’s complaint in v. 25) other than the fact that the
[32:8] 16 tn Heb “And according to the word of the
[32:9] 17 tn Heb “I weighed out the money [more literally, “silver”] for him, seventeen shekels of silver.”
[32:9] sn Coins were not in common use until the postexilic period. Payment in gold and silver was made by cutting off pieces of silver or gold and weighing them in a beam balance using standard weights as the measure. A shekel weighed approximately 0.4 ounce or 11.4 grams. The English equivalents are only approximations.
[32:10] 18 tn The words “of purchase” are not in the text but are implicit. The qualification is spelled out explicitly in vv. 11, 12, 13. These words are supplied in the translation for clarity. An alternative translation would be “I put the deed in writing.” However, since the same idiom כָּתַב בְּסֵפֶר (catav bÿsefer) is used later in v. 12 with respect to the witnesses, it is likely that it merely refers to signing the document.
[32:10] 19 tn The words “to the purchase” are not in the text but are implicit in the idiom “I had some witnesses serve as witness.” The words are supplied in the translation for clarity.
[32:11] 20 tn There is some uncertainty about the precise meaning of the phrases translated “the order of transfer and the regulations.” The translation follows the interpretation suggested by J. Bright, Jeremiah (AB), 237; J. A. Thompson, Jeremiah (NICOT), 586, n. 5; and presumably BDB 349 s.v. חֹק 7, which defines the use of חֹק (khoq) here as “conditions of the deed of purchase.”
[32:12] 21 tn Heb “the deed, the purchase.” This is a case of apposition of species in place of the genitive construction (cf. GKC 423 §131.b and compare the usage in Exod 24:5).
[32:12] 22 tn Heb “I took the deed of purchase, both that which was sealed [and contained] the order and the regulations and that which was open [i.e., unsealed], and I gave the deed of purchase to Baruch…in the presence of my cousin Hanamel and in the presence of…and in the presence of….” It is awkward to begin a sentence with “I took…” without finishing the thought, and the long qualifiers in v. 12 make that sentence too long. The sentence is broken up in accordance with contemporary English style. The reference to the “deed of purchase” in v. 12 should be viewed as a plural consisting of both written and sealed copies as is clear from v. 11 and also v. 14. Part of the confusion is due to the nature of this document which consisted of a single papyrus scroll, half of which was rolled up and sealed and the other half which was left “opened” or unsealed. J. Bright (Jeremiah [AB], 237-38) is probably incorrect in assuming that the copies were duplicate since the qualification “containing the order of transfer and the regulations” is only applied to the appositional participle, “the sealed one [or copy].”
[32:12] sn Aramaic documents from a slightly later period help us understand the nature of such deeds. The document consisted of a single papyrus sheet divided in half. One half contained all the particulars and was tightly rolled up, bound with strips of cloth or thread, sealed with wax upon which the parties affixed their seal, and signed by witnesses. The other copy consisted of an abstract and was left loosely rolled and unsealed (i.e., open to be consulted at will). If questions were raised about legality of the contract then the sealed copy could be unsealed and consulted.
[32:12] 23 tc The translation follows a number of Hebrew
[32:14] 24 tn Heb “Yahweh of armies, the God of Israel.” For this title see 7:3 and the study notes on 2:19.
[32:14] 25 tn Heb “many days.” See BDB s.v. יוֹם 5.b for this usage.
[32:15] 26 tn Heb “Yahweh of armies, the God of Israel.” For this title see 7:3 and the study notes on 2:19.
[32:15] 27 sn The significance of the symbolic act performed by Jeremiah as explained here was a further promise (see the “again” statements in 31:4, 5, 23 and the “no longer” statements in 31:12, 29, 34, 40) of future restoration beyond the destruction implied in vv. 3-5. After the interruption of exile, normal life of buying and selling of fields, etc. would again be resumed and former property rights would be recognized.
[32:17] 28 tn Heb “Lord Yahweh.” For an explanation of the rendering here see the study note on 1:6.
[32:17] sn The parallel usage of this introduction in Jer 1:6; 4:10; 14:13 shows that though this prayer has a lengthy introductory section of praise vv. 17-22, this prayer is really one of complaint or lament.
[32:17] 29 tn This is an attempt to render the Hebrew particle normally translated “behold.” See the translator’s note on 1:6 for the usage of this particle.
[32:17] 30 tn Heb “by your great power and your outstretched arm.” See 21:5; 27:5 and the marginal note on 27:5 for this idiom.
[32:18] 31 tn Or “to thousands of generations.” The contrast of showing steadfast love to “thousands” to the limitation of punishing the third and fourth generation of children for their parents’ sins in Exod 20:5-6; Deut 5:9-10; Exod 34:7 has suggested to many commentators and translators (cf., e.g., NRSV, TEV, NJPS) that reference here is to “thousands of generations.” The statement is, of course, rhetorical emphasizing God’s great desire to bless as opposed to the reluctant necessity to punish. It is part of the attributes of God spelled out in Exod 34:6-7.
[32:18] 32 tn Heb “pays back into the bosom of their children the sin of their parents.”
[32:18] 33 tn Heb “Nothing is too hard for you who show…and who punishes…the great [and] powerful God whose name is Yahweh of armies, [you who are] great in counsel…whose eyes are open…who did signs…” Jer 32:18-22 is a long series of relative clauses introduced by participles or relative pronouns in vv. 18-20a followed by second person vav consecutive imperfects carrying on the last of these relative clauses in vv. 20b-22. This is typical of hymnic introductions to hymns of praise (cf., e.g., Ps 136) but it is hard to sustain the relative subordination which all goes back to the suffix on “hard for you.” The sentences have been broken up but the connection with the end of v. 17 has been sacrificed for conformity to contemporary English style.
[32:19] 34 tn Heb “[you are] great in counsel and mighty in deed.”
[32:19] 35 tn Heb “your eyes are open to the ways of the sons of men.”
[32:19] 36 tn Heb “giving to each according to his way [= behavior/conduct] and according to the fruit of his deeds.”
[32:20] 37 tn Or “You did miracles and amazing deeds in the land of Egypt. And you continue to do them until this day both in Israel and among mankind. By this mean you have gained a renown…” The translation here follows the syntactical understanding reflected also in NJPS. The Hebrew text reads: “you did miracles and marvelous acts in the land of Egypt until this day and in Israel and in mankind and you made for yourself a name as this day.” The majority of English versions and commentaries understand the phrases “until this day and in Israel and in mankind” to be an elliptical sentence with the preceding verb and objects supplied as reflected in the alternate translation. However, the emphasis on the miraculous deeds in Egypt in this section both before and after this elliptical phrase and the dominant usage of the terms “signs and wonders” to refer to the plagues and other miraculous signs in Egypt calls this interpretation into question. The key here is understanding “both in Israel and in mankind” as an example of a casus pendens construction (a dangling subject, object, or other modifier) before a conjunction introducing the main clause (cf. GKC 327 §111.h and 458 §143.d and compare the usage in Jer 6:19; 33:24; 1 Kgs 15:13). This verse is the topic sentence which is developed further in v. 21 and initiates a narrative history of the distant past that continues until v. 22b where reference is made to the long history of disobedience which has led to the present crisis.
[32:21] 38 tn Heb “You brought your people Israel out of the land of Egypt with signs and wonders and with a mighty hand and with outstretched arm and with great terror.” For the figurative expressions involved here see the marginal notes on 27:5. The sentence has been broken down to better conform to contemporary English style.
[32:22] 40 tn For an alternative translation of the expression “a land flowing with milk and honey” see the translator’s note on 11:5.
[32:23] 41 tn Or “They did not do everything that you commanded them to do.” This is probably a case where the negative (לֹא, lo’) negates the whole category indicated by “all” (כָּל, kol; see BDB 482 s.v. כָּל 1.e(c) and compare usage in Deut 12:16; 28:14). Jeremiah has repeatedly emphasized that the history of Israel since their entry into the land has been one of persistent disobedience and rebellion (cf., e.g. 7:22-26; 11:7-8). The statement, of course, is somewhat hyperbolical as all categorical statements of this kind are.
[32:24] 42 tn Heb “Siege ramps have come up to the city to capture it.”
[32:24] 44 tn Heb “The Chaldeans.” See the study note on 21:4 for further explanation.
[32:24] 45 tn Heb “And the city has been given into the hands of the Chaldeans who are fighting against it because of the sword, starvation, and disease.” The verb “has been given” is one of those perfects that view the action as good as done (the perfect of certainty or prophetic perfect).
[32:24] 46 tn The word “
[32:24] 47 tn Heb “And what you said has happened and behold you see it.”
[32:25] 48 tn Heb “The Chaldeans.” See the study note on 21:4 for further explanation.
[32:25] 49 tn Heb “And you, Lord Yahweh, have said to me, ‘Buy the field for…’ even though the city will be given into the hands of the Babylonians.” The sentence has been broken up and the order reversed for English stylistic purposes. For the rendering “is sure to fall into the hands of” see the translator’s note on the preceding verse.
[32:25] 50 tn Heb “Lord
[32:25] 51 tn Heb “call in witnesses to witness.”
[32:26] 52 tn Heb “The word of the
[32:27] 53 tn Heb “Behold, I am the
[32:27] sn This statement furnishes the grounds both for the assurance that the city will indeed be delivered over to Nebuchadnezzar (vv. 28-29a) and that it will be restored and repopulated (vv. 37-41). This can be seen from the parallel introductions in vv. 28, “Therefore the
[32:28] 54 tn Heb “Thus says the
[32:28] 55 tn Heb “Behold, I will give this city into the hand of…”
[32:28] 56 tn Heb “The Chaldeans.” See the study note on 21:4 for further explanation.
[32:29] 57 tn Heb “The Chaldeans.” See the study note on 21:4 for further explanation.
[32:29] 58 sn Compare Jer 19:13.
[32:30] 59 tn Heb “that which is evil in my eyes.” For this idiom see BDB 744 s.v. עַיִן 3.c and compare usage in 18:10.
[32:30] 60 tn Heb “from their youth.”
[32:30] sn Compare Jer 3:24-25; 11:21. The nation is being personified and reference is made to her history from the time she left Egypt onward (cf. 2:2).
[32:30] 61 tn Heb “the people of Israel.” However, since “people of Israel” has been used in the preceding line for the northern kingdom as opposed to the kingdom of Judah, it might lead to confusion to translate literally. Moreover, the pronoun “they” accomplishes the same purpose.
[32:30] 62 tn Heb “by the work of their hands.” See the translator’s note on 25:6 and the parallelism in 25:14 for this rendering rather than referring it to the making of idols as in 1:16; 10:3.
[32:30] 63 tn Heb “Oracle of the
[32:31] 64 tn The statements in vv. 28-29 regarding the certain destruction of the city are motivated by three parallel causal clauses in vv. 30a, b, 31, the last of which extends through subordinate and coordinate clauses until the end of v. 35. An attempt has been made to bring out this structure by repeating the idea “This/it will happen” in front of each of these causal clauses in the English translation.
[32:31] 65 tn Heb “from the day they built it until this day.”
[32:31] sn The Israelites did not in fact “build” Jerusalem. They captured it from the Jebusites in the time of David. This refers perhaps to the enlarging and fortifying of the city after it came into the hands of the Israelites (2 Sam 5:6-10).
[32:31] 66 tn Heb “For this city has been to me for a source of my anger and my wrath from the day they built it until this day so as remove it.” The preposition ְל (lamed) with the infinitive (Heb “so as to remove it”; לַהֲסִירָהּ, lahasirah) expresses degree (cf. R. J. Williams, Hebrew Syntax, 37, §199, and compare usage in 2 Sam 13:2).
[32:32] 67 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[32:32] 68 tn Heb “remove it from my sight 32:33 because of all the wickedness of the children of Israel and the children of Judah which they have done to make me angry, they, their kings, their officials, their priests, and their prophets, and the men of Judah, and the inhabitants of Jerusalem.” The sentence has been broken up in conformity with contemporary English style and an attempt has been made to preserve the causal connections.
[32:33] 69 tn Heb “they have turned [their] backs to me, not [their] faces.” Compare the same idiom in 2:27.
[32:33] 70 tn For the idiom involved here see the translator’s note on 7:13. The verb that introduces this clause is a Piel infinitive absolute which is functioning in place of the finite verb (see, e.g., GKC 346 §113.ff and compare usage in Jer 8:15; 14:19. This grammatical point means that the versions cited in BHS fn a may not be reading a different text after all, but may merely be interpreting the form as syntactically equivalent to a finite verb as the present translation has done.).
[32:33] sn This refers to God teaching them through the prophets whom he has sent as indicated by the repeated use of this idiom elsewhere in 7:13, 25; 11:7; 25:3, 4; 26:5, 19.
[32:33] 71 tn Heb “But they were not listening so as to accept correction.”
[32:34] 72 tn Heb “the house which is called by my name.” Cf. 7:10, 11, 14 and see the translator’s note on 7:10 for the explanation for this rendering.
[32:35] 73 sn Compare Jer 7:30-31; 19:5 and the study notes on 7:30. The god Molech is especially associated with the practice of child sacrifice (Lev 18:21; 20:2-5; 2 Kgs 23:10). In 1 Kgs 11:7 this god is identified as the god of the Ammonites who is also called Milcom in 1 Kgs 11:5; 2 Kgs 23:13. Child sacrifice, however, was not confined to this god; it was also made to the god Baal (Jer 19:5) and to other idols that the Israelites had set up (Ezek 16:20-21). This practice was, however, strictly prohibited in Israel (Lev 18:21; 20:2-5; Deut 12:31; 18:10). It was this practice as well as other pagan rites that Manasseh had instituted in Judah that ultimately led to Judah’s demise (2 Kgs 24:3-4). Though Josiah tried to root these pagan practices (2 Kgs 23:4-14) out of Judah he could not do so. The people had only made a pretense of following his reforms; their hearts were still far from God (Jer 3:10; 12:2).
[32:35] 74 tn Heb “They built high places to Baal which are in the Valley of Ben Hinnom to cause their sons and daughters to pass through [the fire] to Molech [a thing] which I did not command them and [which] did not go up into my heart [= “mind” in modern psychology] to do this abomination so as to make Judah liable for punishment.” For the use of the Hiphil of חָטָא (khata’) to refer to the liability for punishment see BDB s.v. חָטָא Hiph.3 and compare the usage in Deut 24:8. Coming at the end as this does, this nuance is much more likely than “cause Judah to sin” which is the normal translation assigned to the verb here. The particle לְמַעַן (lÿma’an) that precedes it is here once again introducing a result and not a purpose (compare other clear examples in 27:10, 15). The sentence has been broken down in conformity to contemporary English style and an attempt has been made to make clear that what is detestable and not commanded is not merely child sacrifice to Molech but child sacrifice in general.
[32:36] 75 tn Heb “you.” However, the pronoun is plural and is addressed to more than just Jeremiah (v. 26). It includes Jeremiah and those who have accepted his prophecy of doom.
[32:36] 77 sn Compare Jer 32:24, 28. In 32:24 this is Jeremiah’s statement just before he expresses his perplexity about the
[32:36] 78 tn Heb “And now therefore thus says the
[32:37] 79 tn The verb here should be interpreted as a future perfect; though some of the people have already been exiled (in 605 and 597
[32:38] 80 sn The covenant formula setting forth the basic relationship is reinstituted along with a new covenant (v. 40). See also 24:7; 30:22; 31:1 and the study note on 30:22.
[32:39] 81 tn Heb “I will give to them one heart and one way to [= in order that they may] fear me all the days for good to them.” The phrase “one heart” refers both to unanimity of will and accord (cf. 1 Chr 12:38 [12:39 HT]; 2 Chr 30:12) and to singleness of purpose or intent (cf. Ezek 11:19 and see BDB 525 s.v. ֵלב 4 where reference is made to “inclinations, resolutions, and determinations of the will”). The phrase “one way” refers to one way of life or conduct (cf. BDB 203 s.v. דֶּרֶךְ 6.a where reference is made to moral action and character), a way of life that is further qualified by the goal of showing “fear, reverence, respect” for the
[32:39] sn Other passages also speak about the “single-minded purpose” (Heb “one heart”) and “living in a way that shows respect for me.” Deut 30:6-8 speaks of a circumcised heart that will love him, obey him, and keep his commands. Ezek 11:20-21 speaks of the removal of a stony heart and the giving of a single-minded, “fleshy” heart and a new spirit that will follow his decrees and keep his laws. Ezek 36:26-27 speaks of the removal of a stony heart and the giving of a new, “fleshy” heart and a new spirit and an infusion of God’s own spirit so that they will be able to follow his decrees and keep his laws. Jer 24:7 speaks of the giving of a (new) heart so that they might “know” him. And Jer 31:33 speaks of God writing his law on their hearts. All this shows that there is a new motivation and a new enablement for fulfilling the old stipulations, especially that of whole-hearted devotion to him (cf. Deut 6:4-6).
[32:40] 82 tn Heb “an everlasting covenant.” For the rationale for the rendering “agreement” and the nature of the biblical covenants see the study note on 11:2.
[32:40] sn For other references to the lasting (or everlasting) nature of the new covenant see Isa 55:3; 61:8; Jer 50:5; Ezek 16:60; 37:26. The new covenant appears to be similar to the ancient Near Eastern covenants of grants whereby a great king gave a loyal vassal a grant of land or dynastic dominion over a realm in perpetuity in recognition of past loyalty. The right to such was perpetual as long as the great king exercised dominion, but the actual enjoyment could be forfeited by individual members of the vassal’s dynasty. The best example of such an covenant in the OT is the Davidic covenant where the dynasty was given perpetual right to rule over Israel. Individual kings might be disciplined and their right to enjoy dominion taken away, but the dynasty still maintained the right to rule (see 2 Sam 23:5; Ps 89:26-37 and note especially 1 Kgs 11:23-39). The new covenant appears to be the renewal of God’s promise to Abraham to always be the God of his descendants and for his descendants to be his special people (Gen 17:7) something they appear to have forfeited by their disobedience (see Hos 1:9). However, under the new covenant he promises to never stop doing them good and grants them a new heart, a new spirit, the infusion of his own spirit, and the love and reverence necessary to keep from turning away from him. The new covenant is not based on their past loyalty but on his gracious forgiveness and his gifts.
[32:40] 83 tn Or “stop being gracious to them” or “stop blessing them with good”; Heb “turn back from them to do good to them.”
[32:40] 84 tn Or “I will make them want to fear and respect me so much that”; Heb “I will put the fear of me in their hearts.” However, as has been noted several times, “heart” in Hebrew is more the center of the volition (and intellect) than the center of emotions as it is in English. Both translations are intended to reflect the difference in psychology.
[32:40] 85 tn The words “never again” are not in the text but are implicit from the context and are supplied not only by this translation but by a number of others.
[32:41] 86 tn Heb “will plant them in the land with faithfulness with all my heart and with all my soul.” The latter expressions are, of course, anthropomorphisms (see Deut 6:5).
[32:42] 87 tn Heb “For thus says the
[32:42] 88 tn Heb “As I have brought all this great disaster on these people so I will bring upon them all the good fortune which I am promising them.” The translation has broken down the longer Hebrew sentence to better conform to English style.
[32:42] sn See the same guarantee in Jer 31:27.
[32:43] 89 tn Heb “you.” However, the pronoun is plural and is addressed to more than just Jeremiah (v. 26). It includes Jeremiah and those who have accepted his prophecy of doom.
[32:43] 90 tn Heb “The Chaldeans.” See the study note on 21:4 for further explanation.
[32:43] 91 tn The noun is singular with the article, but it is a case of the generic singular (cf. GKC 406 §126.m).
[32:43] 92 tn Heb “Fields will be bought in this land of which you [masc. pl.] are saying, ‘It will be desolate [a perfect of certainty or prophetic perfect] without man or beast; it will be given into the hand of the Chaldeans.’” The original sentence has been broken down to better conform to contemporary English style.
[32:44] 93 tn Heb “They will buy fields with silver and write in the deed and seal [it] and have witnesses witness [it] in the land of Benjamin, in the environs of Jerusalem, in the towns in Judah, in the towns in the hill country, in the towns in the Shephelah, and in the towns in the Negev.” The long Hebrew sentence has again been restructured to better conform to contemporary English style. The indefinite “they will buy” is treated as a passive. It is followed by three infinitive absolutes which substitute for the finite verb (cf. GKC 345 §113.y) which is a common feature of the style of the book of Jeremiah.
[32:44] sn For the geographical districts mentioned here compare Jer 17:26.
[32:44] 94 tn Or “I will reverse their fortunes.” For this idiom see the translator’s note on 29:14 and compare the usage in 29:14; 30:3, 18; 31:23.
[32:44] 95 tn Heb “Oracle of the
[33:1] 96 sn The introductory statement here ties this incident in with the preceding chapter which was the first time that the
[33:1] 97 tn Heb “And the word of the
[33:2] 98 tn Or “I, the
[33:3] 99 tn This passive participle or adjective is normally used to describe cities or walls as “fortified” or “inaccessible.” All the lexicons, however, agree in seeing it used here metaphorically of “secret” or “mysterious” things, things that Jeremiah could not know apart from the
[33:4] 100 tn Heb “the sword.” The figure has been interpreted for the sake of clarity.
[33:5] 101 tn Heb “The Chaldeans.” See the study note on 21:4 for further explanation.
[33:5] 102 sn This refers to the tearing down of buildings within the city to strengthen the wall or to fill gaps in it which had been broken down by the Babylonian battering rams. For a parallel to this during the siege of Sennacherib in the time of Hezekiah see Isa 22:10; 2 Chr 32:5. These torn-down buildings were also used as burial mounds for those who died in the fighting or through starvation and disease during the siege. The siege prohibited them from taking the bodies outside the city for burial and leaving them in their houses or in the streets would have defiled them.
[33:5] 103 tn Heb “Because I have hidden my face from.” The modern equivalent for this gesture of rejection is “to turn the back on.” See Ps 13:1 for comparable usage. The perfect is to be interpreted as a perfect of resolve (cf. IBHS 488-89 §30.5.1d and compare the usage in Ruth 4:3).
[33:5] 104 tn The translation and meaning of vv. 4-5 are somewhat uncertain. The translation and precise meaning of vv. 4-5 are uncertain at a number of points due to some difficult syntactical constructions and some debate about the text and meaning of several words. The text reads more literally, “33:4 For thus says the
[33:6] 105 tn Heb “Behold I am healing.” For the usage of the particle “behold” indicating certainty see the translator’s note on 1:6. These are the great and hidden things that the
[33:6] 106 sn Compare Jer 30:17. Jerusalem is again being personified and her political and spiritual well-being are again in view.
[33:6] 107 tn The meaning and text of this word is questioned by KBL 749 s.v. עֲתֶרֶת. However, KBL also emends both occurrences of the verb from which BDB 801 s.v. עֲתֶרֶת derives this noun. BDB is more likely correct in seeing this and the usage of the verb in Prov 27:6; Ezek 35:13 as Aramaic loan words from a root meaning to be rich (equivalent to the Hebrew עָשַׁר, ’ashar).
[33:7] 108 tn Heb “I will reverse [or restore] the fortunes of Judah and the fortunes of Israel.” For this idiom see the translator’s note on Jer 29:14 and see the usage in 30:3, 18; 31:23; 32:44.
[33:7] 109 tn This phrase simply means “as formerly” (BDB 911 s.v. רִאשׁוֹן 3.a). The reference to the “as formerly” must be established from the context. See the usage in Judg 20:32; 1 Kgs 13:6; Isa 1:26.
[33:7] sn Reference is to the reunification of Israel and Judah to the state that they were before the division after Solomon. Compare Jer 3:18; 30:3; 31:27 and see the study note on 30:3.
[33:8] 110 sn Compare Jer 31:34; Ezek 36:25, 33.
[33:9] 111 tn Heb “And it [the city] will be to me for a name for joy and for praise and for honor before all the nations of the earth which will hear of all the good things which I will do for them and which will be in awe and tremble for all the good things and all the peace [or prosperity] which I will do for them.” The long complex Hebrew sentence has been broken down to better conform with contemporary English style.
[33:10] 112 tn Heb “Thus says the
[33:10] sn The phrase here is parallel to that in v. 4 and introduces a further amplification of the “great and mysterious things” of v. 3.
[33:10] 113 tn Heb “You.” However, the pronoun is plural as in 32:36, 43. See the translator’s note on 32:36.
[33:10] 114 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[33:11] 115 tn Heb “33:10 Thus says the
[33:11] 116 sn What is predicted here is a reversal of the decimation caused by the Babylonian conquest that had been threatened in 7:34; 16:9; 25:10.
[33:11] 117 sn This is a common hymnic introduction to both individual songs of thanksgiving (e.g., Ps 118:1) and communal songs of thanksgiving (e.g., Ps 136 where it is a liturgical refrain accompanying a recital of Israel’s early history and of the
[33:11] 118 tn Heb “Oracle of the
[33:11] 119 tn Or “I will restore the fortunes of the land.”
[33:11] sn See the study note on Jer 29:18 and compare 29:14; 30:3, 18; 31:23; 32:44; 33:7 for the meaning and usage of this idiom. The promise here repeats that in 33:7.
[33:11] 120 tn This phrase simply means “as formerly” (BDB 911 s.v. רִאשׁוֹן 3.a). The reference to the “as formerly” must be established from the context. See the usage in Judg 20:32; 1 Kgs 13:6; Isa 1:26.
[33:11] sn This refers to the reunification of Israel and Judah to the state that they were before the division after Solomon. Compare Jer 3:18; 30:3; 31:27 and see the study note on 30:3.
[33:12] 121 tn Heb “Thus says Yahweh of armies.” For the explanation for the first person introduction see the translator’s notes on 33:2, 10. Verses 4, 10, 12 introduce three oracles, all under the answer to the
[33:13] 122 sn Heb “Sheep will again pass under the hands of the counter.” This appears to be a reference to counting the sheep to make sure that none was missing as they returned to the fold. See the same idiom in Lev 27:52 and in the metaphor in Ezek 20:37.
[33:13] 123 sn Compare Jer 32:44.
[33:14] 124 tn Heb “Oracle of the
[33:14] 125 sn This refers at the very least to the promises of Jer 23:5-6, 7-8; 30:3; 31:27, 31 where the same formula “The time will certainly come (Heb “Behold the days are coming”)” occurs. Reference may also be to the promises through the earlier prophets of what is alluded to here, i.e., the restoration of Israel and Judah under a Davidic ruler and the revival of the offerings (cf. Hos 1:10-11; 3:4-5; Amos 9:11-12; Isa 11:1-5, 10-16; Jer 30:9, 21 for the former and Jer 31:14; 33:11 for the latter).
[33:15] 126 tn Heb “sprig” or “shoot.”
[33:15] sn For the meaning of this term and its significance in biblical prophecy see the study note on 23:5.
[33:16] 127 tn For the translation of this term in this context see the parallel context in 23:6 and consult the translator’s note there.
[33:16] 128 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[33:16] 129 tn Heb “And this is what will be called to it: ‘The
[33:16] sn For the significance of this title see the study note on the parallel text in 23:6. Other titles by which Jerusalem is to be known are found in Isa 62:2-4; Jer 3:17; Ezek 48:35; Zech 8:3 emphasizing that the
[33:17] 130 tn Heb “a man shall not be cut off to David [i.e., belonging to the Davidic line] sitting on the throne of the house of Israel.”
[33:17] 131 sn It should be noted once again that the reference is to all Israel, not just to Judah (cf. Jer 23:5-6; 30:9).
[33:18] 132 tn Heb “And to the Levites, the priests [= the Levitical priests, the apposition in place of the adjective] there shall not be cut off a man from before me who offers up burnt offering, sacrifices a cereal offering, or makes a sacrifice all the days.”
[33:19] 133 tn Heb “And the word of the
[33:20] 134 tn Heb “Thus says the
[33:20] 135 tn The word יוֹמָם (yomam) is normally an adverb meaning “daytime, by day, daily.” However, here and in v. 25 and in Jer 15:9 it means “day, daytime” (cf. BDB 401 s.v. יוֹמָם 1).
[33:20] 136 tn Heb “you.” The pronoun is plural as in 32:36, 43; 33:10.
[33:21] 137 tn The very complex and elliptical syntax of the original Hebrew of vv. 20-21 has been broken down to better conform with contemporary English style. The text reads somewhat literally (after the addition of a couple of phrases which have been left out by ellipsis): “Thus says the
[33:21] sn This refers to a reaffirmation of the Davidic covenant (cf., e.g., 2 Sam 7:11-16, 25-29; Ps 89:3-4, 19-29) and God’s covenant with the Levites (cf. Num 25:10-13; Mal 2:4-6; Deut 32:8-11).
[33:22] 138 tn Heb “Just as the stars in the sky cannot be numbered or the sand on the seashore cannot be measured, so I will greatly increase [or multiply] the seed of my servant David and the Levites who minister before me.” The word “seed of” does not carry over to the “the Levites” as a noun governing two genitives because “the Levites” has the accusative marker in front of it. The sentence has been broken down in conformity with contemporary English style.
[33:22] sn Context makes it clear that what is in view is an innumerable line of descendants from the righteous ruler that the
[33:23] 139 tn Heb “And the word of the
[33:24] 140 tn Heb “Have you not seen what this people have said, saying.” The question is rhetorical and expects a positive answer. The sentence has been broken in two to better conform with contemporary English style.
[33:24] 141 tn Heb “The two families which the
[33:24] 142 tn Heb “and my people [i.e., Israel and Judah] they disdain [or look down on] from being again a nation before them.” The phrase “before them” refers to their estimation, their mental view (cf. BDB s.v. פָּנֶה II.4.a[g]). Hence it means they look with disdain on the people being a nation again (cf. BDB s.v. עוֹד 1.a[b] for the usage of עוֹד [’od] here).
[33:25] 143 tn Heb “Thus says the
[33:26] 144 tn The Hebrew particle כִּי (ki) is probably intensive here as it has been on a number of occasions in the book of Jeremiah (see BDB 472 s.v. כִּי 1.e for the category).
[33:26] 145 tn Or “I will make them prosperous once again,” or “I will bring them back from captivity.”
[33:26] sn For the meaning of this idiom see the translator’s note on Jer 29:14 and compare the usage in 29:14; 30:3, 18; 31:23; 32:44; 33:7, 11. This has been the emphasis on this section which is called by some commentators “The Book of Consolation.” Jeremiah’s emphasis up until chapters 30-33 had been on judgment but he was also called to be the prophet of restoration (cf. Jer 1:10). Promises of restoration though rare up to this point have, however, occurred on occasion (see, e.g., Jer 3:18; 23:5-7; 24:6-7; 29:10-14).
[34:1] 146 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[34:1] 147 tn Heb “The word which came to Jeremiah from the
[34:1] sn It is difficult to assign dates to passages which have no dating formulas but there is sufficient detail in this passage to show that this incident occurred sometime early in the siege of Jerusalem while Jeremiah was still free to come and go (see v. 2 and compare 37:4 and see the second study note on 32:2). The Babylonian forces blockaded Jerusalem and attacked the outlying cities, reducing them one by one until Jerusalem had no further help. According to v. 7 Azekah and Lachish in the western foothills still held out and there is evidence from some of the correspondence from Lachish at this period that help was being sought from Egypt.
[34:2] 148 tn Heb “told him”; the referent (Jeremiah) has been specified in the translation for clarity.
[34:2] 149 tn Heb “told him”; the referent (Jeremiah) has been specified in the translation for clarity.
[34:2] 150 tn Heb 34:1 “The word which came to Jeremiah from the
[34:3] 151 tn Heb “Your eyes will see the eyes of the king of Babylon and his mouth will speak with your mouth.” For this same idiom in reverse order see 32:4 and consult the translator’s note there for the obligatory nuance given to the verbs.
[34:3] sn For the fulfillment of this see Jer 52:7-11.
[34:4] 152 tn Heb “However, hear the word of the
[34:4] 153 tn Heb “by the sword.”
[34:4] sn The contrast is between death in battle or by execution and death in the normal course of life. Zedekiah was captured, had to witness the execution of his sons, had his eyes put out, and was taken to Babylon where he died after a lengthy imprisonment (Jer 52:10-11).
[34:5] 154 tn Heb “And like the burning [of incense] for your fathers, the former kings who were before you, so will they burn [incense] for you.” The sentence has been reversed for easier style and the technical use of the terms interpreted.
[34:5] sn For the custom referred to compare 2 Chr 16:14; 21:19.
[34:5] 155 sn The intent of this oracle may have been to contrast the fate of Zedekiah with that of Jehoiakim who was apparently executed, went unmourned, and was left unburied (contrast Jer 22:18-19).
[34:5] 156 tn Heb “For [or Indeed] I myself have spoken [this] word.”
[34:5] 157 tn Heb “Oracle of the
[34:7] 158 tn Heb “And the army of the king of Babylon was fighting against Jerusalem and against all the cities of Judah which were left, [namely] against Lachish and Azekah for they alone were left of the cities of Judah as fortified cities.” The intent of this sentence is to serve as a circumstantial sentence to v. 6 (= “while the army…”). That thought is picked up by “he did this while….” The long complex sentence in v. 7 has been broken down and qualifying material placed in the proper places to convey the same information in shorter English sentences in conformity with contemporary English style.
[34:8] 159 tn Usually translated “covenant.” See the study note on 11:2 for the rationale for the translation here.
[34:8] sn There are no details regarding the nature of this covenant, but it was probably a parity covenant in which the people agreed to free their slaves in exchange for some concessions from the king (see the study note on 11:2 for more details on the nature of ancient Near Eastern covenants). More details about this covenant are given in vv. 15, 18-19 where it is said to have been made before the
[34:8] 160 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[34:9] 161 tn Heb “after King Zedekiah made a covenant…to proclaim liberty to them [the slaves mentioned in the next verse] so that each would send away free his male slave and his female slave, the Hebrew man and the Hebrew woman, so that a man would not hold them in bondage, namely a Judean, his brother [this latter phrase is explicative of “them” because it repeats the preposition in front of “them”].” The complex Hebrew syntax has been broken down into shorter English sentences but an attempt has been made to retain the proper subordinations.
[34:9] sn Through economic necessity some of the poorer people of the land had on occasion to sell themselves or their children to wealthier Hebrew landowners. The terms of their servitude were strictly regulated under Hebrew law (cf. Exod 21:2-11; Lev 25:39-55; Deut 15:12-18). In brief, no Hebrew was to serve a fellow Hebrew for any longer than six years. In the seventh year he or she was to go free. The period could even be shortened if the year of jubilee intervened since all debts were to be canceled, freedom restored, and indentured property returned in that year. Some see the covenant here coming in conjunction with such a jubilee year since it involved the freedom of all slaves regardless of how long they had served. Others see this covenant as paralleling an old Babylonian practice of a king declaring liberty for slaves and canceling all debts generally at the beginning of his reign (but also at other significant times within it) in order to ingratiate himself with his subjects.
[34:10] 162 tn Heb “And they complied, [that is] all the leaders and all the people who entered into the covenant that they would each let his male slave and his female slave go free so as not to hold them in bondage any longer; they complied and they let [them] go.” The verb “they complied” (Heb “they hearkened”) is repeated at the end after the lengthy description of the subject. This is characteristic of Hebrew style. The translation has resolved the complex sentence by making the relative clauses modifying the subject independent sentences describing the situational background before mentioning the main focus, “they had complied and let them go.”
[34:11] 163 sn Most commentators are agreed that the incident referred to here occurred during the period of relief from the siege provided by the Babylonians going off to fight against the Egyptians who were apparently coming to Zedekiah’s aid (compare vv. 21-22 with 37:5, 7). The freeing of the slaves had occurred earlier, under the crisis of the siege while the people were more responsive to the
[34:11] 164 tn Heb “they had brought them into subjection for male and female slaves.” However, the qualification of “male and female” is already clear from the preceding and is unnecessary to the English sentence.
[34:12] 165 tn Heb “And the word of the
[34:13] 166 tn Heb “Thus says the
[34:13] 167 tn Heb “fathers” (also in vv. 14, 15).
[34:13] 168 tn Heb “out of the house of bondage.”
[34:13] sn This refers to the Mosaic covenant, initiated at Mount Sinai and renewed on the plains of Moab. The statement “I brought you out of Egypt, out of the house of bondage” functions as the “historical prologue” in the Ten Commandments which is the
[34:13] 169 tn Heb “made a covenant, saying.” This was only one of several stipulations of the covenant. The form used here has been chosen as an indirect way of relating the specific stipulation that is being focused upon to the general covenant that is referred to in v. 13.
[34:14] 170 sn Compare Deut 15:12-18 for the complete statement of this law. Here only the first part of it is cited.
[34:15] 171 tn The presence of the independent pronoun in the Hebrew text is intended to contrast their actions with those of their ancestors.
[34:15] 172 sn This refers to the temple. See Jer 7:10, 11, 14, 30 and see the translator’s note on 7:10 and the study note on 10:25 for the explanation of the idiom involved here.
[34:16] 173 sn The verb at the beginning of v. 15 and v. 16 are the same in the Hebrew. They had two changes of heart (Heb “you turned”), one that was pleasing to him (Heb “right in his eyes”) and one that showed they did not honor him (Heb “profaned [or belittled] his name”).
[34:16] 174 sn Heb “you profaned my name.” His name had been invoked in the oath confirming the covenant. Breaking the covenant involved taking his name in vain (cf. Exod 20:7; Deut 5:11; Jer 5:2). Hence the one who bore the name was not treated with the special honor and reverence due him (see the study note on 23:27 for the significance of “name” in the OT).
[34:16] 175 tn Heb “and you brought them into subjection to be to you for male and female slaves.” See the translator’s note on v. 11 for the same redundant repetition which is not carried over into the contemporary English sentence.
[34:17] 176 tn The Hebrew text has a compound object, the two terms of which have been synonyms in vv. 14, 15. G. L. Keown, P. J. Scalise, and T. G. Smothers (Jeremiah 26-52 [WBC], 189) make the interesting observation that these two terms (Heb “brother” and “neighbor”) emphasize the relationships that should have taken precedence over their being viewed as mere slaves.
[34:17] 177 sn This is, of course, a metaphorical and ironical use of the term “to grant freedom to.” It is, however, a typical statement of the concept of talionic justice which is quite often operative in God’s judgments in the OT (cf., e.g., Obad 15).
[34:17] 178 tn Heb “Oracle of the
[34:17] 179 sn Compare Jer 15:4; 24:9; 29:18.
[34:18] 180 sn See the study note on v. 8 for explanation and parallels.
[34:18] 181 tn There is a little confusion in the syntax of this section because the noun “the calf” does not have any formal conjunction or preposition with it showing how it relates to the rest of the sentence. KJV treats it and the following words as though they were a temporal clause modifying “covenant which they made.” The majority of modern English versions and commentaries, however, understand it as a second accusative after the verb + object “I will make the men.” This fits under the category of what GKC 375 §118.r calls an accusative of comparison (compare usage in Isa 21:8; Zech 2:8). Stated baldly, “I will make the people…the calf,” it is, however, more forceful than the formal use of the noun + preposition כְּ just as metaphors are generally more forceful than similes. The whole verse is one long, complex sentence in Hebrew: “I will make the men who broke my covenant [referring to the Mosaic covenant containing the stipulation to free slaves after six years] [and] who did not keep the terms of the covenant which they made before me [referring to their agreement to free their slaves] [like] the calf which they cut in two and passed between its pieces.” The sentence has been broken down into shorter sentences in conformity with contemporary English style.
[34:19] 182 tn For the rendering of this term see the translator’s note on 29:2.
[34:19] 183 tn This verse is not actually a sentence in the Hebrew original but is a prepositioned object to the verb in v. 20, “I will hand them over.” This construction is called casus pendens in the older grammars and is used to call attention to a subject or object (cf. GKC 458 §143.d and compare the usage in 33:24). The same nondescript “I will punish” which was used to resolve the complex sentence in the previous verse has been chosen to introduce the objects here before the more specific “I will hand them over” in the next verse.
[34:20] 184 sn See this same phrase in Jer 7:33; 16:4; 19:7.
[34:21] 185 tn Heb “And Zedekiah king of Judah and his officials I will give into the hand of their enemies and into the hand of those who seek their lives and into the hands of the army of the king of Babylon which has gone up from against them.” The last two “and into the hand” phrases are each giving further explication of “their enemies” (the conjunction is explicative [cf. BDB 252 s.v. וְ 1.b]). The sentence has been broken down into shorter English sentences in conformity with contemporary English style.
[34:21] sn This refers to the relief offered by the withdrawal of the Babylonian troops to fight against the Egyptians which were coming to Zedekiah’s aid (cf. 37:5, 7, 11).
[34:22] 186 tn Heb “Oracle of the
[35:1] 187 sn The introductory statement here shows that this incident is earlier than those in Jer 32–34 which all take place in the reign of Zedekiah. Jehoiakim ruled from 609/8
[35:1] 188 tn Heb “The word which came to Jeremiah from the
[35:2] 189 tn Heb “the house of the Rechabites.” “House” is used here in terms of “household” or “family” (cf. BDB 109 s.v. בַּיִת 5.a, b).
[35:2] sn Nothing is known about the Rechabite community other than what is said about them in this chapter. From vv. 7-8 it appears that they were a nomadic tribe that had resisted settling down and taking up farming. They had also agreed to abstain from drinking wine. Most scholars agree in equating the Jonadab son of Rechab mentioned as the leader who had instituted these strictures as the same Jonadab who assisted Jehu in his religious purge of Baalism following the reign of Ahab (2 Kgs 10:15, 23-24). If this is the case, the Rechabites followed these same rules for almost 250 years because Jehu’s purge of Baalism and the beginning of his reign was in 841
[35:2] 190 sn This refers to one of the rooms built on the outside of the temple that were used as living quarters for the priests and for storage rooms (cf. Neh 13:4-5; 1 Kgs 6:5; 1 Chr 28:12; 2 Chr 31:11 and compare Ezek 41:1-14).
[35:4] 191 tn Heb “the sons of Hanan son of Igdaliah, the man of God.” The reference to “sons” and to “man of God” fits the usage of these terms elsewhere to refer to prophets and their disciples (see BDB 43-44 s.v. אֱלֹהִים 3(b) and compare usage in 2 Kgs 4:40 for the former and BDB 121 s.v. בֵּן 7.a and compare the usage in 2 Kgs 4:38 for the latter).
[35:4] 192 sn According to Jer 52:24; 2 Kgs 25:18 there were three officers who carried out this duty. It was their duty to guard the entrance of the temple to keep people out that did not belong there, such as those who were foreigners or ritually unclean (see 2 Kgs 12:9 and compare Ps 118:19-20).
[35:5] 193 tn Heb “Drink wine.”
[35:7] 194 tn Heb “Don’t plant a vineyard and it shall not be to you [= and you shall/must not have one].”
[35:7] 195 tn Heb “Don’t…and don’t…but live…in order that you might….”
[35:7] 196 sn Heb “where you are sojourning.” The terms “sojourn” and “sojourner” referred to a person who resided in a country not his own, without the rights and privileges of citizenship as a member of a nation, state, or principality. In the ancient Near East such people were dependent on the laws of hospitality rather than the laws of state for protection and provision of legal rights. Perhaps the best illustration of this is Abraham who “sojourned” among the Philistines and the Hittites in Canaan and was dependent upon them for grazing and water rights and for a place to bury his wife (cf. Gen 20-24). What is described here is the typical lifestyle of a nomadic tribe.
[35:8] 197 tn Heb “We have not drunk wine all our days.” Actually vv. 8b-9a are a series of infinitive constructs plus the negative לְבִלְתִּי (lÿvilti) explaining the particulars of how they have obeyed, i.e., by not drinking wine…and by not building….” The more direct declarative statement is used here to shorten the sentence and is more in keeping with contemporary style.
[35:10] 198 tn Heb “We have obeyed and done according to all which our ancestor Jonadab commanded us.”
[35:11] 199 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[35:11] 200 tn Heb “Chaldean.” For explanation see the study note on 21:4.
[35:13] 201 tn Heb “Yahweh of armies, the God of Israel.” For this title see 7:3 and the study note on 2:19.
[35:13] 202 tn Heb “35:12 And the word of the
[35:13] 203 tn Heb “Oracle of the
[35:13] 204 tn The words “from this” are not in the text but are implicit from the context. They have been supplied in the translation for the sake of clarity.
[35:13] 205 tn Heb “Will you not learn a lesson…?” The rhetorical question here has the force of an imperative, made explicit in the translation.
[35:14] 206 tn Heb “The words of Jonadab son of Rechab which he commanded his descendants not to drink wine have been carried out.” (For the construction of the accusative of subject after a passive verb illustrated here see GKC 388 §121.b.) The sentence has been broken down and made more direct to better conform to contemporary English style.
[35:14] 207 tn The vav (ו) plus the independent pronoun before the verb is intended to mark a sharp contrast. It is difficult, if not impossible to mark this in English other than “But I.”
[35:14] 208 tn On this idiom (which occurs again in the following verse) see the translator’s note on 7:13 for this idiom and compare its use in 7:13, 25; 11:7; 25:3, 4; 26:5; 29:19; 32:33; 35:14, 15; 44:9.
[35:15] 209 tn Heb “Turn, each of you, from his [= your] wicked way and make good your deeds.” Compare 18:11 where the same idiom occurs with the added term of “make good your ways.”
[35:15] 210 tn Heb “Don’t go after/follow other gods.” See the translator’s note on 2:5 for an explanation of the idiom and see 11:10; 13:10; 25:6 for the same idiom.
[35:16] 211 tn This is an attempt to represent the particle כִּי (ki) which is probably not really intensive here (cf. BDB 472 s.v. כִּי 1.e) but is one of those causal uses of כִּי that BDB discusses on 473-74 s.v. כִּי 3.c where the cause is really the failure of the people of Judah and Jerusalem to listen/obey. I.e., the causal particle is at the beginning of the sentence so as not to interrupt the contrast drawn.
[35:16] 212 tn Heb “this people.” However, the speech is addressed to the people of Judah and the citizens of Jerusalem, so the second person is retained in English. In addition to the stylistic difference that Hebrew exhibits in the rapid shift between persons (second to third and third to second, which have repeatedly been noted and documented from GKC 462 §144.p) there may be a subtle rhetorical reason for the shift here. The shift from direct address to indirect address which characterizes this verse and the next may reflect the
[35:17] 213 tn Heb “Therefore, thus says the
[35:18] 214 tn Heb “Yahweh of armies, the God of Israel.” For this title, which occurs again in the following verse, see the notes on 7:3 and the study note on 2:19.
[35:19] 215 tn Heb “There shall not be cut to Jonadab son of Rechab a man standing before me all the days.” For the first part of this idiom see 33:17-18 where it is applied to David always having a descendant to occupy the throne and the Levites will always have priests to offer up sacrifices. For the latter part of the idiom “to stand before” referring to service see BDB 764 s.v. עָמַד 1.e and compare the usage in 1 Kgs 1:2; 2 Kgs 3:14; Jer 15:19; Deut 10:8. As comparison with those passages will show, it refers to attending on, or serving a superior, a king, or the
[36:1] 216 sn The fourth year that Jehoiakim…was ruling over Judah would have been 605/4
[36:1] 217 tn Heb “This word came to Jeremiah from the
[36:2] 218 sn Heb “a roll [or scroll] of a document.” Scrolls consisted of pieces of leather or parchment sewn together and rolled up on wooden rollers. The writing was written from right to left and from top to bottom in columns and the scroll unrolled from the left roller and rolled onto the right one as the scroll was read. The scroll varied in length depending on the contents. This scroll was probably not all that long since it was read three times in a single day (vv. 10-11, 15-16, 21-23).
[36:2] 219 sn The intent is hardly that of giving a verbatim report of everything that the
[36:2] 220 sn This refers to the messages that Jeremiah delivered during the last eighteen years of Josiah, the three month reign of Jehoahaz and the first four years of Jehoiakim’s reign (the period between Josiah’s thirteenth year [cf. 1:2] and the fourth year of Jehoiakim [v. 1]). The exact content of this scroll is unknown since many of the messages in the present book are undated. It is also not known what relation this scroll had to the present form of the book of Jeremiah, since this scroll was destroyed and another one written that contained more than this one did (cf. v. 32). Since Jeremiah continued his ministry down to the fall of Jerusalem in 587/6
[36:3] 221 tn Heb “will turn each one from his wicked way.”
[36:3] 222 tn Heb “their iniquity and their sin.”
[36:3] sn The offer of withdrawal of punishment for sin is consistent with the principles of Jer 18:7-8 and the temple sermon delivered early in the reign of this king (cf. 26:1-3; 7:5-7).
[36:4] 223 tn Heb “Then Baruch wrote down on a scroll from the mouth of Jeremiah all the words of the
[36:5] 224 tn Heb “I am restrained; I cannot go into.” The word “restrained” is used elsewhere in Jeremiah of his being confined to the courtyard of the guardhouse (33:1; 39:15). However, that occurred only later during the tenth year of Zedekiah (Jer 32:1-2) and Jeremiah appears here to be free to come and go as he pleased (vv. 19, 26). The word is used in the active voice of the
[36:6] 225 sn Regular fast days were not a part of Israel’s religious calendar. Rather fast days were called on special occasions, i.e., in times of drought or a locust plague (Joel 1:14; 2:15), or during a military crisis (2 Chr 20:3), or after defeat in battle (1 Sam 31:13; 2 Sam 1:12). A fast day was likely chosen for the reading of the scroll because the people would be more mindful of the crisis they were in and be in more of a repentant mood. The events referred to in the study note on v. 1 would have provided the basis for Jeremiah’s anticipation of a fast day when the scroll could be read.
[36:6] 226 tn Heb “So you go and read from the scroll which you have written from my mouth the words of the
[36:7] 227 tn Heb “will turn each one from his wicked way.”
[36:7] 228 tn Heb “For great is the anger and the wrath which the
[36:8] 229 tn Heb “And Baruch son of Neriah did according to all that the prophet Jeremiah commanded him with regard to reading from the scroll the words of the
[36:9] 230 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[36:9] 231 tn There is some debate about the syntax of the words translated “All the people living in Jerusalem and all the people who came into Jerusalem from the towns in Judah.” As the sentence is structured in Hebrew it looks like these words are the subject of “proclaim a fast.” However, most commentaries point out that the people themselves would hardly proclaim a fast; they would be summoned to fast (cf. 1 Kgs 21:9, 12; Jonah 3:7). Hence many see these words as the object of the verb which has an impersonal subject “they.” This is most likely unless with J. Bright (Jeremiah [AB], 180) the word “proclaim” is used in a looser sense as “observed.” The translation has chosen to follow this latter tack rather than use the impersonal (or an equivalent passive) construction in English. For a similar problem see Jonah 3:5 which precedes the official proclamation in 3:7. The Hebrew text reads: “In the fifth year of Jehoiakim son of Josiah king of Judah, in the ninth month they proclaimed a fast before the
[36:9] sn Judging from v. 22 this was one of the winter months meaning that the reckoning is based on the calendar which starts with April rather than the one which starts with September (Nisan to Nisan rather than Tishri to Tishri). The ninth month would have been Kislev which corresponds roughly to December. According to Babylonian historical records this is the same year and the same month when Ashkelon was captured and sacked. The surrender of Jerusalem and the subsequent looting of the temple in the previous year (Dan 1:1) and the return of the menacing presence of Nebuchadnezzar in the near vicinity were probably the impetus for the fast.
[36:10] 232 sn Shaphan had been the royal secretary under Jehoiakim’s father’s rule. During the course of his official duties the book of the law had been discovered and he had read it and reported its contents to Josiah who instituted sweeping reforms on the basis of his obedience to it. (See 2 Kgs 22 and note especially vv. 3, 8, 10.) If the Shaphan mentioned in 26:14 is the same person as this, Gemariah would have been the brother of the man who spoke up on Jeremiah’s behalf when the priests and prophets sought to have him killed.
[36:10] 233 sn It is generally agreed that this is the same as the inner court mentioned in 1 Kgs 6:36; 7:12. It is called “upper” here because it stood above (cf. 1 Kgs 7:12) the outer court where all the people were standing.
[36:10] 234 sn The New Gate is the same gate where Jeremiah had been accused of falsely claiming the
[36:10] 235 tn The syntax of the original is complicated due to all the qualifying terms: Heb “And Baruch read from the scroll the words of Jeremiah in the house of the
[36:11] 236 tn Heb “Micaiah son of Gemariah son of Shaphan heard all the words of the
[36:12] 237 sn If, as many believe, this man was the same as the Elishama mentioned in Jer 41:1; 2 Kgs 25:25, he was also a member of the royal family.
[36:12] 238 sn This man has already been mentioned in Jer 26:22 as the official who was sent to Egypt to extradite the prophet Uriah that Jehoiakim had executed. Though he was instrumental in the death of that prophet, he appears to have been favorably disposed to Jeremiah or at least impressed by the seriousness of his messages, because he is one of the officials that urged Baruch and Jeremiah to hide (v. 19), and he counseled Jehoiakim not to burn the scroll (v. 25).
[36:13] 239 tn Heb “Micaiah reported to them all the words which he heard when Baruch read from the scroll in the ears of the people.”
[36:14] 240 tn Heb “in your hand.”
[36:14] 241 tn The original has another example of a prepositioned object (called casus pendens in the grammars; cf. GKC 458 §143.b) which is intended to focus attention on “the scroll.” The Hebrew sentence reads: “The scroll which you read from it in the ears of the people take it and come.” Any attempt to carry over this emphasis into the English translation would be awkward. Likewise, the order of the two imperatives has been reversed as more natural in English.
[36:14] 242 tn Heb “So Baruch son of Neriah took the scroll in his hand and went to them.” The clause order has been rearranged in the translation for stylistic reasons.
[36:15] 243 tn Or “‘to us personally’…to them personally”; Heb “‘in our ears’…in their ears.” Elsewhere this has been rendered “in the hearing of” or “where they could hear.” All three of those idioms sound unnatural in this context. The mere personal pronoun seems adequate.
[36:16] 244 tn Heb “all the words.”
[36:16] 245 tn According to BDB 808 s.v. פָּחַד Qal.1 and 40 s.v. אֶל 3.a, this is an example of the “pregnant” use of a preposition where an implied verb has to be supplied in the translation to conform the normal range of the preposition with the verb that is governing it. The Hebrew text reads: “they feared unto one another.” BDB translates “they turned in dread to each other.” The translation adopted seems more appropriate in this context.
[36:16] 246 tn Heb “We must certainly report to the king all these things.” Here the word דְּבָרִים (dÿvarim) must mean “things” (cf. BDB 183 s.v. דָּבָר IV.3) rather than “words” because a verbatim report of all the words in the scroll is scarcely meant. The present translation has chosen to use a form that suggests a summary report of all the matters spoken about in the scroll rather than the indefinite “things.”
[36:17] 247 tn Or “Did Jeremiah dictate them to you?” The words “Do they actually come from Jeremiah’s mouth?” assume that the last phrase (מִפִּיו, mippiv) is a question, either without the formal he (הֲ) interrogative (see GKC 473 §150.a and compare usage in 1 Sam 16:4; Prov 5:16) or with a letter supplied from the end of the preceding word (single writing of a letter following the same letter [haplography]; so the majority of modern commentaries). The word is missing in the Greek version. The presence of this same word at the beginning of the answer in the next verse suggests that this was a question (probably without the he [הֲ] interrogative to make it more emphatic) since the common way to answer affirmatively is to repeat the emphatic word in the question (cf. GKC 476 §150.n and compare usage in Gen 24:58). The intent of the question is to make sure that these were actually Jeremiah’s words not Baruch’s own creation (cf. Jer 42:2-3 for a similar suspicion).
[36:18] 248 tn The verbal forms emphasize that each word came from his mouth. The first verb is an imperfect which emphasizes repeated action in past time and the second verb is a participle which emphasizes ongoing action. However, it is a little awkward to try to express this nuance in contemporary English. Even though it is not reflected in the translation, it is noted here for future reference.
[36:19] 249 tn The verbs here are both direct imperatives but it sounds awkward to say “You and Jeremiah, go and hide” in contemporary English. The same force is accomplished by phrasing the statement as strong advice.
[36:20] 250 tn Heb “they deposited.” For the usage of the verb here see BDB 824 s.v. פָּקַד Hiph.2.b and compare the usage in Jer 37:21 where it is used for “confining” Jeremiah in the courtyard of the guardhouse.
[36:20] 251 tn Heb “all the matters.” Compare the translator’s note on v. 16.
[36:20] 252 tn Both here and in the next verse the Hebrew has “in the ears of” before “the king” (and also before “all the officials”). As in v. 15 these words are not represented in the translation due to the awkwardness of the idiom in contemporary English (see the translator’s note on v. 15).
[36:21] 253 tn Heb “and Jehudi read it.” However, Jehudi has been the subject of the preceding; so it would be awkward in English to use the personal subject. The translation has chosen to bring out the idea that Jehudi himself read it by using the reflexive.
[36:22] 254 tn Heb “in the autumn house.” Commentators are agreed that this was not a separate building or palace but the winter quarters in the palace.
[36:22] sn Larger houses, including the palace, were two-storied buildings with a lower quarters better suited for the cold of winter and an upper quarters which was better ventilated to provide cool in the summer. Since this was the ninth month (December) the king had taken up residence in the lower, warmer quarters which were equipped with a portable fire pot or brazier to keep him warm.
[36:22] 255 tc Heb “the fire in the firepot was burning before him.” The translation assumes that the word “fire” (אֵשׁ, ’esh) has dropped out after the particle אֶת (’et) because of the similar beginnings of the two words. The word “fire” is found in the Greek, Syriac, and Targumic translations according to BHS. The particle אֵת should be retained rather than dropped as an erroneous writing of אֵשׁ. Its presence is to be explained as the usage of the sign of the accusative introducing a new subject (cf. BDB 85 s.v. אֶת 3.α and compare the usage in 27:8; 38:16 [in the Kethib]; 45:4).
[36:23] 256 tn Heb “doors.” This is the only time the word “door” is used in this way but all the commentaries and lexicons agree that it means “columns.” The meaning is figurative based on the similarity of shape.
[36:23] 257 tn Heb “he.” The majority of commentaries and English versions are agreed that “he” is the king. However, since a penknife (Heb “a scribe’s razor”) is used to cut the columns off, it is possible that Jehudi himself did it. However, even if Jehudi himself did it, he was acting on the king’s orders.
[36:23] 258 sn Heb “a scribe’s razor.” There is some irony involved here since a scribe’s razor was used to trim the sheets to be sewn together, scrape them in preparation for writing, and to erase errors. What was normally used to prepare the scroll was used to destroy it.
[36:23] 259 tn Heb “until the whole scroll was consumed upon the fire which was in the fire pot.”
[36:24] 260 tn Heb “Neither the king nor any of his servants who heard all these words were afraid or tore their clothes.” The sentence has been broken up into two shorter sentences to better conform to English style and some of the terms explained (e.g., tore their clothes) for the sake of clarity.
[36:24] sn There are some interesting wordplays and contrasts involved here. The action of the king and his attendants should be contrasted with that of the officials who heard the same things read (v. 16). The king and his officials did not tear their garments in grief and sorrow; instead the king cut up the scroll (the words “tear” and “cut off” are the same in Hebrew [קָרַע, qara’]). Likewise, the actions of Jehoiakim and his attendants is to be contrasted with that of his father Josiah who some twenty or more years earlier tore his clothes in grief and sorrow (2 Kgs 22:11-20) and led the people in renewing their commitment to the covenant (2 Kgs 23:1-3). That was what the
[36:25] 261 tn Heb “And also Elnathan, Delaiah, and Gemariah urged [or had urged] the king not to burn the scroll, but he did not listen to them.” The translation attempts to lessen the clash in chronological sequencing with the preceding. This sentence is essentially a flash back to a time before the scroll was totally burned (v. 23).
[36:26] 262 tn Heb “the son of the king.” Many of the commentaries express doubt that this actually refers to Jehoiakim’s own son since Jehoiakim was only about thirty at this time and one of his sons would not have been old enough to have been in such a position of authority. The same doubt is expressed about the use of this term in 38:6 and in 1 Kgs 22:26. The term need not refer to the ruling king’s own son but one of the royal princes.
[36:27] 263 tn Heb “Then the word of the
[36:28] 264 tn Heb “Return, take another.” The verb “return” is used in the sense of repetition “take again” (cf. BDB 998 s.v. שׁוּב Qal.8). The idea is already contained in “Get another” so most modern English versions do not represent it.
[36:28] 265 tn Heb “all the former words/things.”
[36:28] 266 tn Heb “first [or former] scroll.”
[36:29] 267 tn Or “In essence you asked.” For explanation see the translator’s note on the end of the verse.
[36:29] 268 tn Heb “You burned this scroll, saying, ‘Why did you write on it, saying, “The king of Babylon will certainly come [the infinitive absolute before the finite verb expresses certainty here as several places elsewhere in Jeremiah] and destroy this land and exterminate from it both man and beast.”’” The sentence raises several difficulties for translating literally. I.e., the “you” in “why did you write” is undefined, though it obviously refers to Jeremiah. The gerund “saying” that introduces ‘Why did you write’ does not fit very well with “you burned the scroll.” Gerunds of this sort are normally explanatory. Lastly, there is no indication in the narrative that Jehoiakim ever directly asked Jeremiah this question. In fact, he had been hidden out of sight so Jehoiakim couldn’t confront him. The question is presented rhetorically, expressing Jehoiakim’s thoughts or intents and giving the rational for burning the scroll, i.e., he questioned Jeremiah’s right to say such things. The translation has attempted to be as literal as possible without resolving some of these difficulties. One level of embedded quotes has been eliminated for greater simplicity. For the rendering of “How dare you” for the interrogative “why do you” see the translator’s note on 26:9.
[36:30] 269 sn This prophesy was not “totally” fulfilled because his son Jehoiachin (Jeconiah) did occupy the throne for three months (2 Kgs 23:8). However, his rule was negligible and after his capitulation and exile to Babylon, he himself was promised that neither he nor his successors would occupy the throne of David (cf. Jer 22:30; and see the study notes on 22:24, 30).
[36:30] 270 sn Compare the more poetic prophecy in Jer 22:18-19 and see the study note on 22:19.
[36:31] 271 tn Heb “for their iniquity.”
[36:31] 272 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[36:31] 273 tn Heb “all the disaster which I spoke against them and they did not listen [or obey].”
[36:32] 274 tn Heb “And he wrote upon it from the mouth of Jeremiah all the words of the scroll which Jehoiakim king of Judah burned in the fire. And many words like these were added to them besides [or further].” The translation uses the more active form in the last line because of the tendency in contemporary English style to avoid the passive. It also uses the words “everything” for “all the words” and “messages” for “words” because those are legitimate usages of these phrases, and they avoid the mistaken impression that Jeremiah repeated verbatim the words on the former scroll or repeated verbatim the messages that he had delivered during the course of the preceding twenty-three years.
