Text -- Jeremiah 22:27-30 (NET)

22:27 You will never come back to this land to which you will long to return!” 22:28 This man, Jeconiah, will be like a broken pot someone threw away. He will be like a clay vessel that no one wants. Why will he and his children be forced into exile? Why will they be thrown out into a country they know nothing about? 22:29 O land of Judah, land of Judah, land of Judah! Listen to what the Lord has to say! 22:30 The Lord says, “Enroll this man in the register as though he were childless. Enroll him as a man who will not enjoy success during his lifetime. For none of his sons will succeed in occupying the throne of David or ever succeed in ruling over Judah.”

Commentary -- Verse Notes / Footnotes

NET Notes: Jer 22:27

¹ tn Heb “And unto the land to which they lift up their souls to return there, there they will not return.” Once again there is a sudden shift in person from the second plural to the third plural. As before the translation levels the pronouns to avoid confusion. For the idiom “to lift up the soul to” = “to long/yearn to/for” see BDB 670 s.v. נָשָׂא 1.b(9).

NET Notes: Jer 22:28

¹ tn The word translated “clay vessel” occurs only here. Its meaning, however, is assured on the basis of the parallelism and on the basis of the verb root which is used for shaping or fashioning in Job 10:8. The KJV renders it as “idol,” but that word, while having the same consonants, never appears in the singular. The word is missing in the Greek version but is translated “vessel” in the Latin version. The word “clay” is supplied in the translation to clarify what sort of vessel is meant; its inclusion is justified based on the context and the use of the same verb root in Job 10:8 to refer to shaping or fashioning, which would imply clay pots or vessels.

² tn Heb “Is this man, Coniah, a despised, broken vessel or a vessel that no one wants?” The question is rhetorical expecting a positive answer in agreement with the preceding oracle.

sn For the image of the rejected, broken vessel see Jer 19:1-13 (where, however, the vessel is rejected first and then broken) and compare also the image of the linen shorts which are good for nothing in Jer 13 (see especially vv. 10-11).

³ sn The question “Why?” is a common rhetorical feature in the book of Jeremiah. See Jer 2:14, 31; 8:5, 19, 22; 12:1; 13:22; 14:19. In several cases like this one no answer is given, leaving a sense of exasperation and hopelessness with the sinfulness of the nation that calls forth such punishment from God.

NET Notes: Jer 22:29

¹ tn There is no certain explanation for the triple repetition of the word “land” here. F. B. Huey (Jeremiah, Lamentations [NAC], 209) suggests the idea of exasperation, but exasperation at what? Their continued apostasy which made these exiles necessary? Or exasperation at their pitiful hopes of seeing Jeconiah restored? Perhaps “pitiful, pitiful, pitiful land of Judah” would convey some of the force of the repetition without being any more suggestive of why the land is so addressed.

NET Notes: Jer 22:30

¹ tn Heb “Write this man childless.” For the explanation see the study note. The word translated “childless” has spawned some debate because Jeconiah was in fact not childless. There is record from both the Bible and ancient Near Eastern texts that he had children (see, e.g., 1 Chr 3:17). G. R. Driver, “Linguistic and Textual Problems: Jeremiah,” JQR 28 (1937-38): 115, has suggested that the word both here and in Lev 20:20-21 should be translated “stripped of honor.” While that would relieve some of the difficulties here, the word definitely means “childless” in Gen 15:2 and also in Sir 16:3 where it is contrasted with having godless children. The issue is not one of childlessness but of having “one of his sons” succeed to the Davidic throne. The term for “one of his sons” is literally “from his seed a man” and the word “seed” is the same one that is used to refer to his “children” who were forced into exile with him (v. 28).

sn The figure here is of registering a person on an official roll of citizens, etc. (cf. Num 11:26; 1 Chr 4:41; Ps 87:6). Here it probably refers to the “king list” of dynastic succession. While Jeconiah did have children (2 Chr 3:17) none of them ever returned to Judah or ruled over it. What is being denied here is his own succession and that of his immediate sons contrary to the popular hopes expressed in Jer 28:4. His grandson Zerubbabel did return to Judah, became governor (Hag 1:1; 2:2), and along with the high priest Joshua was responsible for rebuilding the second temple (e.g., Ezra 5:2).