Text -- Jeremiah 21:11--22:9 (NET)

Warnings to the Royal Court

21:11 The Lord told me to say to the royal court of Judah, “Listen to what the Lord says, 21:12 O royal family descended from David. The Lord says: ‘See to it that people each day are judged fairly. Deliver those who have been robbed from those who oppress them. Otherwise, my wrath will blaze out against you. It will burn like a fire that cannot be put out because of the evil that you have done. 21:13 Listen, you who sit enthroned above the valley on a rocky plateau. I am opposed to you,’ says the Lord. ‘You boast, “No one can swoop down on us. No one can penetrate into our places of refuge.” 21:14 But I will punish you as your deeds deserve,’ says the Lord. ‘I will set fire to your palace; it will burn up everything around it.’” 22:1 The Lord told me, “Go down to the palace of the king of Judah. Give him a message from me there. 22:2 Say: ‘Listen, O king of Judah who follows in David’s succession. You, your officials, and your subjects who pass through the gates of this palace must listen to what the Lord says. 22:3 The Lord says, “Do what is just and right. Deliver those who have been robbed from those who oppress them. Do not exploit or mistreat foreigners who live in your land, children who have no fathers, or widows. Do not kill innocent people in this land. 22:4 If you are careful to obey these commands, then the kings who follow in David’s succession and ride in chariots or on horses will continue to come through the gates of this palace, as will their officials and their subjects. 22:5 But, if you do not obey these commands, I solemnly swear that this palace will become a pile of rubble. I, the Lord, affirm it!” 22:6 “‘For the Lord says concerning the palace of the king of Judah, “This place looks like a veritable forest of Gilead to me. It is like the wooded heights of Lebanon in my eyes. But I swear that I will make it like a wilderness whose towns have all been deserted. 22:7 I will send men against it to destroy it with their axes and hatchets. They will hack up its fine cedar panels and columns and throw them into the fire. 22:8 “‘People from other nations will pass by this city. They will ask one another, “Why has the Lord done such a thing to this great city?” 22:9 The answer will come back, “It is because they broke their covenant with the Lord their God and worshiped and served other gods.”

Commentary -- Verse Notes / Footnotes

NET Notes: Jer 21:11

¹ tn The words “The Lord told me to say” are not in the text. They have been supplied in the translation for clarity. This text has been treated in two very different ways depending upon how one views the connection of the words “and to/concerning the household of the King of Judah, ‘Hear the word of the Lord:…’” with the preceding and following. Some treat the words that follow as a continuation of Jeremiah’s response to the delegation sent by Zedekiah (cf. vv. 3, 8). Others treat this as introducing a new set of oracles parallel to those in 23:9-40 which are introduced by the heading “to/concerning the prophets.” There are three reasons why this is the more probable connection: (1) the parallelism in expression with 23:9; (2) the other introductions in vv. 3, 8 use the preposition אֶל (’el) instead of לְ (lÿ) used here, and they have the formal introduction “you shall say…”; (3) the warning or challenge here would mitigate the judgment pronounced on the king and the city in vv. 4-7. Verses 8-9 are different. They are not a mitigation but an offer of escape for those who surrender. Hence, these words are a title “Now concerning the royal court.” (The vav [ו] that introduces this is disjunctive = “Now.”) However, since the imperative that follows is masculine plural and addressed to the royal house, something needs to be added to introduce it. Hence the translation supplies “The Lord told me to say” to avoid confusion or mistakenly connecting it with the preceding.

² tn Heb “house” or “household.” It is clear from 22:1-6 that this involved the King, the royal family, and the court officials.

NET Notes: Jer 21:12

¹ tn Heb “house of David.” This is essentially equivalent to the royal court in v. 11.

² tn Heb “to the morning” = “morning by morning” or “each morning.” See Isa 33:2 and Amos 4:4 for parallel usage.

³ sn The kings of Israel and Judah were responsible for justice. See Pss 122:5. The king himself was the final court of appeals judging from the incident of David with the wise woman of Tekoa (2 Sam 14), Solomon and the two prostitutes (1 Kgs 3:16-28), and Absalom’s attempts to win the hearts of the people of Israel by interfering with due process (2 Sam 15:2-4). How the system was designed to operate may be seen from 2 Chr 19:4-11.

⁴ tn Heb “from the hand [or power] of.”

⁵ tn Heb “Lest my wrath go out like fire and burn with no one to put it out because of the evil of your deeds.”

NET Notes: Jer 21:13

¹ tn Or “Listen, Jerusalem, you…”; Heb text of v. 21a-b reads, “Behold I am against you [fem. sg.], O inhabitant [fem. sg.] of the valley [and of] the rock of the plain, oracle of the Lord, who are saying [masc. pl.].” Verses 13-14 are generally treated as a separate oracle addressed to Jerusalem. The basis for this is (1) the appropriateness of the description here to the city of Jerusalem; (2) the rather similar reference to Jerusalem smugly living in her buildings made from cedars of Lebanon in 22:23; (3) the use of the second feminine singular pronoun “you” in other places in reference to Jerusalem (cf. clearly in 4:14; 6:8; 13:20; 15:5-6); (4) the use of the feminine singular participle to refer to personified Jerusalem in 10:17 as well as 20:23. However, the description in 21:13 is equally appropriate to the royal household that the Lord has been addressing; the palace stood on the Ophel or fill between the northern and southern hill just south of the temple and overlooked the Kidron valley. Moreover, the word “enthroned” is even more fitting to the royal household than to Jerusalem. The phrase “enthroned above the valley” is literally “inhabitant of the valley.” But since the literal is inappropriate for either Jerusalem or the royal palace, the phrase is regularly interpreted after the parallel phrase referring to the Lord “enthroned above the cherubim.” The royal house was “enthroned” more literally than Jerusalem was. Taking this to refer to the royal court rather than Jerusalem also introduces one less unintroduced entity by the shift in pronoun in vv. 11-14 as well as eliminating the introduction of an otherwise unintroduced oracle. The “you” of “you boast” is actually the masculine plural participle (Heb “who say”) that modifies the feminine singular participle “you who sit enthroned” and goes back to the masculine plural imperatives in v. 12 rather than introducing a new entity, the people of the city. The participle “you who sit enthroned” is to be interpreted as a collective referring to the royal court not a personification of the city of Jerusalem (cf. GKC 394 §122.s and see, e.g., Isa 12:6; Mic 1:11). Moreover, taking the referent to be the royal court makes the reference to the word translated “palace” much more natural. The word is literally “forest” and is often seen to be an allusion to the armory which was called the “Forest of Lebanon” (1 Kgs 7:2; 10:17; 10:21; Isa 22:8 and see also Ezek 17:3 in an allegory (17:2-18) which may have been contemporary with this oracle). Taking the oracle to refer to the royal court also makes this oracle more parallel with the one that follows where destruction of the palace leads also to the destruction of the city.

² tn Heb “I am against you.”

³ tn Heb “oracle of the Lord.”

⁴ tn Heb “Who can swoop…Who can penetrate…?” The questions are rhetorical and expect a negative answer. They are rendered as negative affirmations for clarity.

sn What is being expressed here is the belief in the inviolability of Zion/Jerusalem carried to its extreme. Signal deliverances of Jerusalem such as those experienced under Jehoshaphat (2 Chr 20) and Hezekiah (Isa 37:36-37) in the context of promises to protect it (Isa 31:4-5; 37:33-35; 38:6) led to a belief that Zion was unconquerable. This belief found expression in several of Israel’s psalms (Pss 46, 48, 76) and led to the mistaken assumption that God would protect it regardless of how the people treated God or one another. Micah and Jeremiah both deny that (cf. Mic 3:8-12; Jer 21:13-14).

NET Notes: Jer 21:14

¹ tn Heb “oracle of the Lord.”

² tn Heb “I will set fire in its forest and it will devour its surroundings.” The pronouns are actually third feminine singular going back to the participle “you who sit enthroned above the valley.” However, this is another example of those rapid shifts in pronouns typical of the biblical Hebrew style which are uncommon in English. They have regularly been leveled to the same person throughout in the translation to avoid possible confusion for the English reader.

NET Notes: Jer 22:1

¹ tn The word “me “ is not in the text. It is, however, implicit and is supplied in the translation for clarity.

² sn The allusion here is to going down from the temple to the palace which was on a lower eminence. See 36:12 in its context.

³ tn Heb “And speak there this word:” The translation is intended to eliminate an awkward and lengthy sentence.

NET Notes: Jer 22:2

¹ tn Heb “who sits on David’s throne.”

² tn Heb “Hear the word of the Lord, O king of Judah who sits on the throne of David, you, and your officials and your people who pass through these gates.”

NET Notes: Jer 22:3

¹ tn Heb “from the hand [or power] of.”

² tn Heb “aliens, orphans, or widows” treating the terms as generic or collective. However, the term “alien” carries faulty connotations and the term “orphan” is not totally appropriate because the Hebrew term does not necessarily mean that both parents have died.

sn These were classes of people who had no one to look out for their rights. The laws of Israel, however, were careful to see that their rights were guarded (cf. Deut 10:18) and that provision was made for meeting their needs (cf. Deut 24:19-21). The Lord promised to protect them (cf. Ps 146:9) and a curse was called down on any who deprived them of justice (cf. Deut 27:19).

³ tn Heb “Do not shed innocent blood.”

sn Do not kill innocent people. For an example of one of the last kings who did this see Jer 36:20-23. Manasseh was notorious for having done this and the book of 2 Kgs attributes the ultimate destruction of Judah to this crime and his sin of worshiping false gods (2 Kgs 21:16; 24:4).

NET Notes: Jer 22:4

¹ tn The translation here reflects the emphasizing infinitive absolute before the verb.

² tn Heb “There will come through the gates of this city the kings…riding in chariots and on horses, they and their officials…” The structure of the original text is broken up here because of the long compound subject which would make the English sentence too long. Compare 17:25 for the structure and wording of this sentence.

NET Notes: Jer 22:5

¹ sn Heb “I swear by myself.” Oaths were guaranteed by invoking the name of a god or swearing by “his life.” See Jer 12:16; 44:26. Since the Lord is incomparably great, he could swear by no higher (see Heb 6:13-16) than to swear by himself or his own great name.

² tn Heb “Oracle of the Lord.”

NET Notes: Jer 22:6

¹ tn Heb “Gilead you are to me, the height of Lebanon, but I will surely make you a wilderness [with] cities uninhabited.” The points of comparison are made explicit in the translation for the sake of clarity. See the study note for further explanation. For the use of the preposition לְ (lamed) = “in my eyes/in my opinion” see BDB 513 s.v. לְ 5.a(d) and compare Jonah 3:3; Esth 10:3. For the use of the particles אִם לֹא (’im lo’) to introduce an emphatic oath see BDB 50 s.v. אִם 1.b(2).

sn Lebanon was well known for its cedars and the palace (and the temple) had used a good deal of such timber in its construction (see 1 Kgs 5:6, 8-10; 7:2-3). In this section several references are made to cedar (see vv. 7, 14, 15, 23) and allusion has also been made to the paneled and colonnade armory of the Forest of Lebanon (2:14). It appears to have been a source of pride and luxury, perhaps at the expense of justice. Gilead was also noted in antiquity for its forests as well as for its fertile pastures.

NET Notes: Jer 22:7

¹ sn Heb “I will sanctify destroyers against it.” If this is not an attenuated use of the term “sanctify” the traditions of Israel’s holy wars are being turned against her. See also 6:4. In Israel’s early wars in the wilderness and in the conquest, the Lord fought for her against the enemies (cf., e.g., Josh 10:11, 14, 42; 24:7; Judg 5:20; 1 Sam 7:10). Now he is going to fight against them (21:5, 13) and use the enemy as his instruments of destruction. For a similar picture of destruction in the temple see the lament in Ps 74:3-7.